Motif

Ascent

ascent

A motif of the Ascent and Heavenly Journey family, within the sub-family Upward Ascent. Every row below is a tagged passage; each rests on a quote in its source text.

4,811 occurrences

104 traditions

hindu

Hindu Philosophy: The Sankhya Karika of Iswara Krishna ON THE CONNECTION OF THE SYSTEM OF KAPILA WITH / THAT OF SCHOPENHAUER AND VON HARTMANN . / IPA TS US UE. / THE SANKHYA KARIKA.; lines 2480-2600 confidence: medium

A devotee who attains knowledge and abstraction from anything external can accomplish what he pleases: traverse all things, become colossal, stand on flower filaments, rise to the solar sphere on a sunbeam, command the three worlds, and make the elements conform to his designs.

One supernatural power is the ability to rise to the solar sphere on a sunbeam.
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Hindu Philosophy: The Sankhya Karika of Iswara Krishna ON THE CONNECTION OF THE SYSTEM OF KAPILA WITH / THAT OF SCHOPENHAUER AND VON HARTMANN . / IPA TS US UE. / THE SANKHYA KARIKA.; lines 2902-3047 confidence: low

Gaudapada names five vital airs: prana as ordinary inspiration and expiration, apana as lower bodily force, samana as conducting food through the body, udana as ascending force from navel to head, and vyana as division and diffusion through the body, connected here with skin and surface circulation.

Udana is explicitly described as an ascending breath acting from the navel to the head.
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Hindu Philosophy: The Sankhya Karika of Iswara Krishna ON THE CONNECTION OF THE SYSTEM OF KAPILA WITH / THAT OF SCHOPENHAUER AND VON HARTMANN . / IPA TS US UE. / THE SANKHYA KARIKA.; lines 3335-3474 confidence: medium

"rising to the heaven of Indra or to other celestial abodes" and descending "to the bodies of beasts and reptiles."

The linga is described as capable of rising to Indra's heaven or other celestial abodes and descending to low human, animal, or reptile bodies.
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Hindu Philosophy: The Sankhya Karika of Iswara Krishna ON THE CONNECTION OF THE SYSTEM OF KAPILA WITH / THAT OF SCHOPENHAUER AND VON HARTMANN . / IPA TS US UE. / THE SANKHYA KARIKA.; lines 3477-3640 confidence: high

“By virtue an ascent to a higher region is obtained; by vice a descent into a lower. Deliverance is gained by knowledge, and bondage by the contrary.”

The karika states that virtue obtains ascent to a higher region and vice obtains descent to a lower one; the commentary adds that the soul and subtle body may rise to higher states, heavens, or supramundane abodes.
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Hindu Philosophy: The Sankhya Karika of Iswara Krishna ON THE CONNECTION OF THE SYSTEM OF KAPILA WITH / THAT OF SCHOPENHAUER AND VON HARTMANN . / IPA TS US UE. / THE SANKHYA KARIKA.; lines 3477-3640 confidence: medium

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

The ritual note describes the soul, invested with a subtle body, emerging after cremation and being carried with the smoke to heaven.
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Hindu Philosophy: The Sankhya Karika of Iswara Krishna ON THE CONNECTION OF THE SYSTEM OF KAPILA WITH / THAT OF SCHOPENHAUER AND VON HARTMANN . / IPA TS US UE. / THE SANKHYA KARIKA.; lines 4990-5136 confidence: medium

“The true philosopher rises above virtue or vice by his knowledge” and reaches a state where voluntary action has ceased and only contemplation remains; the soul is never virtuous or wicked in itself.

The true philosopher is said to rise above virtue and vice by knowledge and reach a higher region where voluntary action ceases.
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Hindu Philosophy: The Sankhya Karika of Iswara Krishna ON THE CONNECTION OF THE SYSTEM OF KAPILA WITH / THAT OF SCHOPENHAUER AND VON HARTMANN . / IPA TS US UE. / THE SANKHYA KARIKA.; lines 5139-5225 confidence: medium

In these conditions the Yogi is said to gain supernatural wisdom and powers: entering another body and mind, reading thoughts, soaring in air, understanding mysteries of this and other worlds, and seeing past and future; the passage compares these with modern spiritualism.

The Yogi is said to be free from the attracting power of earth and able to soar in the air as if carried by a balloon.
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Hindu Philosophy: The Sankhya Karika of Iswara Krishna THE SANKHYA KARIKA. / SUPPLEMENTARY NOTICE / OF THE / NYAYA AND VAISESHIKA SYSTEMS.; lines 5621-5745 confidence: medium

Gotama and Kanada, like Kapila, see no higher aim than complete deliverance from pain; this deliverance comes through philosophical knowledge, and the soul's final state is tranquil unconscious passivity with thought, emotion, and personality gone.

The passage says the soul may rise by knowledge to its true and final state.
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Maha-bharata BOOK II / SWAYAMVARA / BOOK III / RAJASUYA; lines 1243-1387 confidence: medium

Narad marks the rite, receives a ray of heavenly wisdom, recalls that the kings are gods incarnate, sees upper-sky beings embodied in them, and sees Krishna as the Highest of the High.

Narad's vision states that the kings are gods incarnate, that Narayana sent gods as monarchs to uphold law and fight, and that they later seek or are led to upper mansions in the sky.
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Maha-bharata BOOK IV / DYUTA / BOOK V / PATIVRATA-MAHATMYA; lines 2143-2275 confidence: high

Vyasa advises Arjun to acquire celestial arms by penance and worship; Arjun meets Siva disguised as a hunter, receives the pasupata weapon, and then obtains other arms in Indra's heaven.

Arjun performs penance and worship, encounters Siva in hunter guise, gains a divine weapon after combat, and goes to Indra's heaven for further weapons.
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Maha-bharata BOOK IV / DYUTA / BOOK V / PATIVRATA-MAHATMYA; lines 2149-2281 confidence: low

The passage lists legends of Nala and Damayanti, Agastya draining the ocean, Parasu-Rama killing Kshatriyas, Bhagiratha bringing the Ganges from the skies, Manu and the universal deluge, Vishnu and other gods, and Rama's deeds known from the Ramayana.

The passage lists Bhagiratha bringing down the Ganges from the skies to the earth among the legends included in the book.
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Maha-bharata BOOK IV / DYUTA / BOOK V / PATIVRATA-MAHATMYA; lines 2149-2281 confidence: medium

Vyasa advises Arjun to acquire celestial arms by penance and worship; Arjun meets Siva as a hunter, pleases him in combat, obtains the pasupata weapon, and then receives other celestial arms in Indra's heaven.

Arjun seeks divine weapons by penance and worship, encounters Siva in disguise, succeeds in combat, receives a weapon, and visits Indra's heaven for further arms.
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Maha-bharata BOOK X / KARNA-BADHA / BOOK XI / SRADDHA; lines 6109-6257 confidence: medium

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

Gandhari repeatedly says Duryodhan, slain nobly in battle, now dwells in celestial realms or the warrior's sky.
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Maha-bharata SRADDHA / BOOK XII / ASWA-MEDHA / CONCLUSION; lines 6713-6795 confidence: high

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

The Pandavs install a successor, retire to the Himalayas, die one by one, and Yudhishthir proceeds to heaven in a celestial car.
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Maha-bharata SRADDHA / BOOK XII / ASWA-MEDHA / CONCLUSION; lines 6719-6801 confidence: high

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

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

"Yudhishthir alone proceeds to heaven in person in a celestial car."

Yudhishthir alone proceeds to heaven in person in a celestial car.
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The Hymns of the Rigveda, Complete 2 Volumes ' / HYMN 97.) PHE RIGVEDA. 533 / HYUN 98.) THE RIGVEDA. 535 / AY MN 114.) THE RIGVEDA, 557; lines 78621-78833 confidence: high

The first-person speaker repeats that he has drunk Soma juice, resolves to win cow and steed, says Soma draughts lift him like winds and horses drawing a car, compares the hymn to a cow meeting her calf, bends the hymn around his heart, and minimizes the Five Tribes.

The Soma-drinking speaker says the draughts lift him, claims one flank in the sky, and says he is lifted to the firmament after surpassing heaven and earth.
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The Hymns of the Rigveda, Complete 2 Volumes 11 And those two'dogs .¢ thine, Yama, the watchers, four-eyed, / HYMN 15.) ZHE RIGVEDA. 401 / YYMN 18. THE RIGVEDA., 407 / YMN 87.) THE RIGVEDA. 435; lines 70203-70335 confidence: high

Surya is addressed as scattering gloom with light, impelling moving things with his ray, keeping away worthless sacrifice, disease, and evil dream, and guarding the Universe's law while arising.

Surya rises day by day, ascends, mounts over a high shining flood, and scatters gloom with light.
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The Hymns of the Rigveda, Complete 2 Volumes 11 And those two'dogs .¢ thine, Yama, the watchers, four-eyed, / HYMN 15.) ZHE RIGVEDA. 401 / YYMN 18. THE RIGVEDA., 407 / YMN 87.) THE RIGVEDA. 435; lines 70668-70821 confidence: medium

Those who cannot ascend the ship of sacrifice sink; others offer gifts; a divine figure fixes plains and mountains, Dyaus thunders, two bowls are kept apart, and Maghavan's goad is borne against hoof-strikers.

The hymn states that those unable to ascend the ship of sacrifice sink in desolation and alarm.
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The Hymns of the Rigveda, Complete 2 Volumes 11 And those two'dogs .¢ thine, Yama, the watchers, four-eyed, / HYMN 15.) ZHE RIGVEDA. 401 / YYMN 18. THE RIGVEDA., 407 / YMN 87.) THE RIGVEDA. 435; lines 70824-70935 confidence: medium

Agni is lit in sea and waters and in the breast of heaven; he stands in a third high region where Steers increase him in the waters’ bosom.

Agni’s red smoke rises toward heaven, and the passage places him in waters, on earth, in houses, and in heaven-lightening radiance.
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The Hymns of the Rigveda, Complete 2 Volumes ADHYAYA 2. / I, 2, 2- / KEM N , / ADHYAYA 4.; lines 97170-97264 confidence: medium

The sadadohas is breath and joins all joints; the tail is made of twenty-one dvipada verses, corresponding to the bird’s backward feathers; the ekavimsa and tail are supports, and birds support themselves on their tails and fly up.

The bird’s tail is identified as support, and birds are described as supporting themselves on their tails and then flying up.
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The Hymns of the Rigveda, Complete 2 Volumes ADHYAYA 2. / I, 2, 2- / KEM N , / ADHYAYA 4.; lines 97266-97359 confidence: medium

“The hymn, ‘O Indra and Agni, ye two’ ... forms the two thighs ... the two supports with broad bones.”

The hymn to Indra and Agni forms the two thighs, and a note explains that the thighs enable the bird to fly aloft.
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The Hymns of the Rigveda, Complete 2 Volumes ADHYAYA 2. / KEITH S / ARANYAKA IV / ARANYAKA V; lines 101980-102068 confidence: medium

The actor invokes the Vasus, Rudras, Adityas, and All-gods to mount with named metres; he touches the front plank with his hands separately like a serpent about to creep, touches the middle plank with his chin, lays his thighs over the seat, and mounts the swing.

The actor invokes multiple divine groups as mounting the swing with named metres and says he mounts after them before physically mounting.
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The Hymns of the Rigveda, Complete 2 Volumes ADHYAYA 2. / KEITH S / ARANYAKA IV / ARANYAKA V; lines 102070-102148 confidence: low

"should mount again in the manner above set forth, omitting the utterance (of bhu, bhuvah, and svar)."

The passage combines a remounting instruction with a later verse addressing a fair-winged bird.
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The Hymns of the Rigveda, Complete 2 Volumes ADHYAYA 2. / KEITH S / ARANYAKA IV / ARANYAKA V; lines 102151-102241 confidence: high

The formula includes: “carry this sacrifice to heaven, and carry the sacrificer, me, to heaven.”

The formula asks that the sacrifice and the sacrificer, or a named friend, be carried to heaven; the note adds that the present tense signifies immediate attainment of heaven.
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The Hymns of the Rigveda, Complete 2 Volumes ADHYAYA 2. / KEITH S / ARANYAKA IV / ARANYAKA V; lines 102243-102330 confidence: medium

The Khanda begins with named Rigvedic verses as the commencement of the Sastra; some authorities prescribe replacing two body-verse quarter-verses with wing quarter-verses that include appeals to Maghavan or Indra for steeds, a cow, and a chariot horse.

The passage prescribes replacing body-verse quarter-verses with wing quarter-verses and states that the wings are made strong to fly.
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The Hymns of the Rigveda, Complete 2 Volumes ADHYAYA 4. / KEITEL O / ARANYAKA II / KEITH LP; lines 98696-98778 confidence: medium

“This man is the sea,” and whatever he reaches he desires to be beyond, including the sky world and yonder world.

The passage says man desires to be beyond whatever he reaches, including the sky world or yonder world.
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The Hymns of the Rigveda, Complete 2 Volumes ADHYAYA 7, / ARANYAKA III / ADHYAYA 1. / KEITH R; lines 100412-100493 confidence: medium

Kauntharavya says that speech is united with breath, breath with blowing air, air with the All-gods, All-gods with heaven, and heaven with brahman; this is the gradual union.

The reciter is instructed to know that the union has gone up to heaven, and the gradual union also moves through the world of heaven toward brahman.
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The Hymns of the Rigveda, Complete 2 Volumes ADHYAYA 7, / ARANYAKA III / ADHYAYA 1. / KEITH R; lines 100412-100493 confidence: medium

A cited Rgvedic verse says there is one bird who enters the sky, sees the whole world, and is involved in mutual absorption with the mother.

A cited Rgvedic verse describes one bird entering the sky and seeing the whole world.
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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 ADHYAYA V / PANCIKA IV / PANCIKA V / ADHYAYA II; lines 90561-90653 confidence: medium

The Maitravaruna verse invokes Varuna and is glossed through sap as this world and light as yonder-world; the Brahmanacchansin triplet sets apart heaven; Indra’s breaking of Vala in the joy of Soma is introduced.

Multiple recitations are said to lay hold of both worlds, put apart the world of heaven, go to this and yonder world, or obtain the world of heaven.
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The Hymns of the Rigveda, Complete 2 Volumes AIYMN 42.) THE RIGVEDA. 363 / HYMN 474 THE RIGVEDA, -- B67 / RYMN 50. TUE RIGVEDA. 360 / BYMN 53.) WHE RIGVEDA. 373; lines 24267-24416 confidence: medium

“What pathway leadeth to the Gods? Who knoweth this of a truth”; only the gods’ lowest dwellings are seen, while they are in remote and secret regions.

The speaker asks who truly knows the pathway to the gods and says the gods’ higher regions are remote and secret.
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The Hymns of the Rigveda, Complete 2 Volumes AIYMN 42.) THE RIGVEDA. 363 / HYMN 474 THE RIGVEDA, -- B67 / RYMN 50. TUE RIGVEDA. 360 / BYMN 53.) WHE RIGVEDA. 373; lines 24419-24577 confidence: low

The hoary envoy pierces deep within plants, goes to the realm of splendour, and looks upon the worshippers; the note identifies this envoy as Agni, messenger between Gods and men, going to heaven as the Sun.

The hoary envoy goes to the realm of splendour, and Vishnu keeps the loftiest station and immortal dwelling-places.
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The Hymns of the Rigveda, Complete 2 Volumes ARANYAKA I / KEITH M / ADHYAYA 2. / I, 2, 2-; lines 96348-96431 confidence: low

"men indeed mount a ship from behind and the swing is a heavenfaring ship"

The swing is called a heavenfaring ship when explaining why it should be mounted from behind.
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The Hymns of the Rigveda, Complete 2 Volumes AY MN 114.) THE RIGVEDA, 557 / AYALN 1221 THE RIGVEDA. 567 / HYMN 181) THE RIGVEDA., BRT / HYUN 135.) THE RIGVEDA. 581; lines 80054-80242 confidence: high

The long-haired one supports Agni, moisture, heaven, and earth; Munis are girdled with wind, wear yellow-soiled garments, follow the wind’s course where Gods have gone, press into winds, and the Muni flies through the air.

The long-haired Muni follows the wind, presses into the winds, flies through the air, associates with Vata, Vayu, Rudra, Gandharvas, and Apsarases, and the note describes ascetic ecstasy and extraordinary powers.
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The Hymns of the Rigveda, Complete 2 Volumes AY MN 114.) THE RIGVEDA, 557 / AYALN 1221 THE RIGVEDA. 567 / HYMN 181) THE RIGVEDA., BRT / HYUN 135.) THE RIGVEDA. 581; lines 80748-80949 confidence: high

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

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

Agni is said to have made the Sun mount the sky and is called the people's light, seated in his shrine, asked to watch for the singer and give life.

Agni is said to have made the Sun mount the sky, and the Gods are said to have slaughtered Asuras and brought the Sun hitherward.
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The Hymns of the Rigveda, Complete 2 Volumes AY MN 2.) LHE RIGVEDA, 305 / HYMN 4.) THE RIGVUEDA. B99 / AY MN 5,) THE RIGVEDA, AOL / TLDS TS; lines 28417-28615 confidence: medium

The Ribhus are described as raised to Godhead by artist skill, seated above in heaven like falcons, and immortal.

The Ribhus are described as raised to Godhead by artist skill, seated above in heaven, and immortal; Soma is offered to them as beings aloft in heaven.
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The Hymns of the Rigveda, Complete 2 Volumes AY MN 2.) LHE RIGVEDA, 305 / HYMN 4.) THE RIGVUEDA. B99 / AY MN 5,) THE RIGVEDA, AOL / TLDS TS; lines 28417-28615 confidence: medium

The Vajas and Ribhukshans are invited to sacrifice by god-traveled paths; drops clothed in oil, juices, and Soma are offered, and their threefold approach is described as God-appointed.

The Ribhus and Vajas are invoked by divine paths to sacrifice and asked to free paths so worshippers may press toward points of heaven.
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The Hymns of the Rigveda, Complete 2 Volumes AY MN 2.) LHE RIGVEDA, 305 / HYMN 4.) THE RIGVUEDA. B99 / AY MN 5,) THE RIGVEDA, AOL / TLDS TS; lines 28965-29104 confidence: high

The speaker asks which worship-worthy god will hear the homage, receive the celestial laud, be gracious, come quickly, and bring bliss; the stanza asks what swift car with rapid coursers was elected by the Daughter of the Sun.

The Asvins/Nasatyas are addressed as a pair, associated with a swift chariot and horses, and repeatedly asked to come quickly, help, save, give riches, and protect the singer.
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The Hymns of the Rigveda, Complete 2 Volumes AY MN 2.) LHE RIGVEDA, 305 / HYMN 4.) THE RIGVUEDA. B99 / AY MN 5,) THE RIGVEDA, AOL / TLDS TS; lines 28965-29104 confidence: medium

The Asvins' chariot reaches heaven and turns from the ocean; sweets are to drop for them. Sindhu's wave is asked to bedew their horses, red birds come in fiery glow, and their rapid going made them Lords of Surya's Daughter.

The Asvins' chariot reaches heaven, turns from the ocean, comes from earth and heaven, and is described traveling around the summit of heaven.
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The Hymns of the Rigveda, Complete 2 Volumes AY MN 2.) LHE RIGVEDA, 305 / HYMN 4.) THE RIGVUEDA. B99 / AY MN 5,) THE RIGVEDA, AOL / TLDS TS; lines 29318-29509 confidence: medium

Splendid light mounts eastward from darkness; the Dawns, Daughters of Heaven, bring welfare, mount eastward like pillars, unbar the portals of the fold of darkness, and urge liberal givers while niggards sleep.

Dawn's light mounts eastward from darkness; the Dawns travel the worlds, awaken living beings, appear alike and unwasting, and are linked in the note with the Ribhus' regulations as seasons.
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The Hymns of the Rigveda, Complete 2 Volumes AY MN 2.) LHE RIGVEDA, 305 / HYMN 4.) THE RIGVUEDA. B99 / AY MN 5,) THE RIGVEDA, AOL / TLDS TS; lines 29851-29996 confidence: medium

Agni is awakened by the people's fuel to meet Dawn; his flames rise to heaven, and he is awakened as priest for the worship of the Gods and set free from darkness.

Agni is awakened by fuel at morning, his flames rise to the vault of heaven, and the great deity is set free from darkness.
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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 15531-15728 confidence: medium

The Asvins' coursers travel through regions; their car flies round the sea of air, golden fellies scatter moisture, and they drink sweetness while attending the Mornings.

The Asvins' car flies round the sea of air, circles heaven, and is compared to a thought-swift torrent as it approaches the worshippers.
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The Hymns of the Rigveda, Complete 2 Volumes AYMN 113.) PHE RIGVEDA, 151 / AY UN 120.) THE RIGVEDA. 183 / AYMN 141.) LHE RIGVEDA. 195 / HYMN 162.J THE RIGVEDA. 215; lines 13714-13879 confidence: medium

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

The horse is described as coming for the regions of the gods and then being told it does not die but goes by easy paths to the gods.
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The Hymns of the Rigveda, Complete 2 Volumes AYMN 113.) PHE RIGVEDA, 151 / AY UN 120.) THE RIGVEDA. 183 / AYMN 141.) LHE RIGVEDA. 195 / HYMN 162.J THE RIGVEDA. 215; lines 13882-14036 confidence: high

“Thyself from far I recognized in spirit,—a Bird that from below flew through the heaven.” The speaker also saw the head soaring upward on dustless paths.

The Courser is recognized as a Bird flying through heaven, its head soars upward, celestial Coursers reach a heavenly causeway, and the Steed approaches the Gods.
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The Hymns of the Rigveda, Complete 2 Volumes AYMN 113.) PHE RIGVEDA, 151 / AY UN 120.) THE RIGVEDA. 183 / AYMN 141.) LHE RIGVEDA. 195 / HYMN 162.J THE RIGVEDA. 215; lines 14210-14338 confidence: medium

The speaker saw the never-stumbling Herdsman approaching and departing by pathways, clothed with gathered and diffusive splendour, and continually traveling within the worlds.

The Herdsman is never-stumbling, moves along pathways, is clothed in splendour, and continually travels within the worlds.
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The Hymns of the Rigveda, Complete 2 Volumes AYMN 113.) PHE RIGVEDA, 151 / AY UN 120.) THE RIGVEDA. 183 / AYMN 141.) LHE RIGVEDA. 195 / HYMN 162.J THE RIGVEDA. 215; lines 14340-14513 confidence: medium

The descent is dark; golden-coloured birds fly up to heaven robed in waters, then descend again from the seat of Order and moisten the earth.

Golden-coloured birds fly up to heaven robed in waters and descend again to moisten the earth.
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The Hymns of the Rigveda, Complete 2 Volumes AYMN 113.) PHE RIGVEDA, 151 / AY UN 120.) THE RIGVEDA. 183 / AYMN 141.) LHE RIGVEDA. 195 / HYMN 162.J THE RIGVEDA. 215; lines 14516-14689 confidence: medium

The gods accomplish sacrifice by means of sacrifice; these are the earliest ordinances, and the Mighty Ones attain the height of heaven where the Sadhyas dwell.

After the statement on sacrifice, the Mighty Ones are said to attain the height of heaven where the Sadhyas dwell.
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The Hymns of the Rigveda, Complete 2 Volumes AYMN 46.) THE RIQGVEDA. 447 / SERED / HYMN 64.) LHE RIGVEDA., 478 / HHE HYMNS OF; lines 74142-74311 confidence: medium

Agni grants wealth, sends the sage who wins a thousand cattle, makes oblations rise to heaven, and extends his laws everywhere.

Agni is said to make oblations rise to heaven within a wider context of ritual offering and divine response.
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The Hymns of the Rigveda, Complete 2 Volumes AYMN 46.) THE RIQGVEDA. 447 / SERED / HYMN 64.) LHE RIGVEDA., 478 / HHE HYMNS OF; lines 75577-75717 confidence: medium

Purusha’s greatness exceeds what is stated: all creatures are one-fourth of him and three-fourths are eternal life in heaven; three-fourths went up and one-fourth remained here, extending over what eats and what does not eat.

Three-fourths of Purusha go up, while one-fourth remains here and spreads across what eats and what does not eat.
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The Hymns of the Rigveda, Complete 2 Volumes AYMN 46.) THE RIQGVEDA. 447 / SERED / HYMN 64.) LHE RIGVEDA., 478 / HHE HYMNS OF; lines 75720-75861 confidence: high

Seven fencing-sticks and thrice seven fuel layers are prepared when the gods bind Purusha as victim; the gods sacrifice the victim, these are the earliest holy ordinances, and the Mighty Ones attain heaven where the Sadhyas dwell.

After sacrificing the victim, the gods' acts are called earliest holy ordinances, and the Mighty Ones attain the height of heaven where the Sadhyas dwell.
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The Hymns of the Rigveda, Complete 2 Volumes AYMN 46.) THE RIQGVEDA. 447 / SERED / HYMN 64.) LHE RIGVEDA., 478 / HHE HYMNS OF; lines 75864-76018 confidence: medium

The Visvedevas hymn praises Agni as charioteer of sacrifice, lord, priest, guest, holy herald, one blazing among plants and attaining heaven; Gods and men make him chief support.

Agni as holy herald attains heaven, and his flames reach the Immortals' world before men extol the Heavenly Folk.
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The Hymns of the Rigveda, Complete 2 Volumes AYMN 92.) THE RIQGVEDA, 119 / HAIYMN 94.) THE RIGVEDA. 121 / RR ROR / AYMN 113.) PHE RIGVEDA, 151; lines 9589-9769 confidence: medium

Dawn is addressed as born of Law and Law's protectress; she has shone from eternal days, throws off the veil of darkness, awakens the world, and approaches with purple horses on a chariot.

Dawn approaches with purple horses on a chariot, and the Sun's bay-colored horses mount the sky's ridge and speed around earth and heaven.
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The Hymns of the Rigveda, Complete 2 Volumes AYMN 92.) THE RIQGVEDA, 119 / HAIYMN 94.) THE RIGVEDA. 121 / RR ROR / AYMN 113.) PHE RIGVEDA, 151; lines 9772-9951 confidence: medium

The Sun assumes a sky-form for Varuna and Mitra to behold; while Surya ascends, the speaker asks the gods for deliverance and asks Varuna, Mitra, Aditi, Sindhu, Earth, and Heaven to grant the prayer.

The prayer asks the gods for deliverance while Surya is ascending.
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The Hymns of the Rigveda, Complete 2 Volumes AYMN. 87.) - THE RIGVEDA, 5AS / BOOK THE SIXTH. / HYMN 384 HE RIGVEDA. 597 / HYMN 48.) PHE RIGVEDA, 618; lines 39722-39893 confidence: medium

"He whom foods, stones, and trees support" and who is "rubbed with force" and brought to life by men on "the lofty height of earth."

Agni is generated on the altar and his smoke is said to hasten to heaven while his light fills both worlds.
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The Hymns of the Rigveda, Complete 2 Volumes AYMN. 87.) - THE RIGVEDA, 5AS / BOOK THE SIXTH. / HYMN 384 HE RIGVEDA. 597 / HYMN 48.) PHE RIGVEDA, 618; lines 39896-40050 confidence: medium

The "mighty eye of Varuna and Mitra" moves upward; the note says this eye is the Sun.

The eye of Varuna and Mitra moves upward, and the face of holy Order shines like gold in its arising.
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The Hymns of the Rigveda, Complete 2 Volumes BOOK THE FOURTH. / AY MN 2.) LHE RIGVEDA, 305 / HYMN 4.) THE RIGVUEDA. B99 / AY MN 5,) THE RIGVEDA, AOL; lines 25872-26029 confidence: low

Agni gives the speaker a profound Prishtha hymn with seven elements and offerings; a purifying song reaches the Universal through wisdom, established on a height above Prisni.

The Universal is described as established on a height, and Agni’s smoke is raised to heaven like a pillar.
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The Hymns of the Rigveda, Complete 2 Volumes BOOK THE FOURTH. / AY MN 2.) LHE RIGVEDA, 305 / HYMN 4.) THE RIGVUEDA. B99 / AY MN 5,) THE RIGVEDA, AOL; lines 26237-26457 confidence: high

Agni looks on the wealth-giving spring of radiant Mornings; the Asvins are invited; Surya rises; Savitar spreads lustre and waves a banner; Varuna and Mitra make the Sun ascend heaven.

Surya rises with splendour, Varuna and Mitra make the Sun ascend heaven, and Savitar raises light and banner.
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The Hymns of the Rigveda, Complete 2 Volumes BOOK THE FOURTH. / AY MN 2.) LHE RIGVEDA, 305 / HYMN 4.) THE RIGVUEDA. B99 / AY MN 5,) THE RIGVEDA, AOL; lines 28318-28414 confidence: medium

The Ribhus made the single chalice fourfold, asked for assistance, gained the path of life eternal to the gods’ assembly, and are asked to drink the Soma.

After the Ribhus make the single chalice fourfold, they are said to gain the path of life eternal to the gods’ assembly.
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The Hymns of the Rigveda, Complete 2 Volumes BOOK THE SECOND. / FEYMN 26.) THE RIGVEDA., 291 / HYMN 973 HE RIGVEDA, 298 / HYMN 33.J THE RIGVEDA. 299; lines 19462-19647 confidence: high

The Waters’ Son rises clothed in lightning to a curled cloud; gold-coloured Youthful Ones move around him; he is golden in form and colour, is kindled by youthful Maids, and is fed golden sacred oil.

The Waters’ Son rises clothed in lightning and ascends to the bosom of a curled cloud.
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The Hymns of the Rigveda, Complete 2 Volumes BOOK THE SIXTH. / HYMN 384 HE RIGVEDA. 597 / HYMN 48.) PHE RIGVEDA, 618 / HYMN 67. THE RIQVEDA. 680; lines 41490-41648 confidence: medium

Savitar extends golden arms, goes up the heights of earth and heaven, makes monsters fall and cease troubling, and is asked to produce fair wealth and spacious habitation.

Indra-Soma find the Sun and light, lead the Sun high, and kill darkness; Savitar goes up the heights and makes monsters cease troubling.
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The Hymns of the Rigveda, Complete 2 Volumes BYMN 53.) WHE RIGVEDA. 373 / HYMN 58.) HE RIGVEDA, 385 / EY MN 62.) PHE RIGVEDA., 589 / BOOK THE FOURTH.; lines 25168-25348 confidence: medium

"The turbid darkness fled"; Morning's bright beam rose, and Surya ascended, "beholding deeds of men both good and evil."

Darkness flees, Morning's beam rises, and Surya ascends to wide expanses after the ancestral opening of the hidden enclosure.
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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 8668-8829 confidence: medium

Five Bulls stand high in heaven and bear praises to the Gods; Birds of beauteous pinion sit in mid-heaven and drive back a wolf as it would cross restless floods. The notes identify the Birds as stars and discuss the Bulls as celestial figures.

Five Bulls in heaven bear praises to the Gods, while Birds in mid-heaven drive back a wolf from the restless floods.
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The Hymns of the Rigveda, Complete 2 Volumes ESE ERT HT RENE / HYMN 84) THE RIGVEDA. B89 / HYUN 86. THE RIGVEDA. B41 / RYMN 97.) PHE RIGVEDA., 363; lines 65467-65667 confidence: medium

Pavamana moves with wondrous rays, strives in the votary's house, drives away glooms, lifts himself above the heavens and earth, and assumes a coat of mail in majesty.

Pavamana is said to lift himself above the heavens and above the earth, and Soma is said to look upon earth and heaven.
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The Hymns of the Rigveda, Complete 2 Volumes FAIYHN 91.) THE RIGVEDA. 115 / AYMN 92.) THE RIQGVEDA, 119 / HAIYMN 94.) THE RIGVEDA. 121 / RR ROR; lines 9070-9232 confidence: high

The Ribhus, children of Sudhanvan, are described as mortals who served at sacrifice as priests and gained immortality.

The Ribhus are described as mortals who served zealously at sacrifice as priests, gained immortality, and rose to heaven's high sphere.
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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 63625-63752 confidence: low

“Thou, powerful Soma ... ascendest, bright with sheen, thine iron-fashioned home ... flowest for Indra as his mighty gladdening drink.”

Soma is described as ascending to an iron-fashioned home and flowing onward toward divine recipients.
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The Hymns of the Rigveda, Complete 2 Volumes HAIYMN 94.) THE RIGVEDA. 121 / RR ROR / AYMN 113.) PHE RIGVEDA, 151 / AY UN 120.) THE RIGVEDA. 183; lines 10700-10846 confidence: medium

Glad hymns and holy thoughts rise upward, flames have ascended, and far-refulgent Mornings reveal lovely treasures covered by darkness.

Glad hymns and holy thoughts rise upward, and brightly burning flames ascend.
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The Hymns of the Rigveda, Complete 2 Volumes HAIYMN 94.) THE RIGVEDA. 121 / RR ROR / AYMN 113.) PHE RIGVEDA, 151 / AY UN 120.) THE RIGVEDA. 183; lines 11026-11197 confidence: medium

Streams and waters are described as flowing with fatness for worshippers and free givers; the liberal giver stands exalted on heaven’s high ridge and goes to the Gods.

The liberal giver is described as standing exalted on the high ridge of heaven and going to the Gods.
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The Hymns of the Rigveda, Complete 2 Volumes HAIYMN 94.) THE RIGVEDA. 121 / RR ROR / AYMN 113.) PHE RIGVEDA, 151 / AY UN 120.) THE RIGVEDA. 183; lines 12207-12367 confidence: medium

The Asvins are called with hymns to oblations; their golden chariot scatters drops; they open heaven and seek mid-air by a direct path.

The Asvins' golden chariot, morning-yoked steeds, opening of heaven, and travel through mid-air form a celestial journey image.
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The Hymns of the Rigveda, Complete 2 Volumes HY MUN 49.) THE RIGVEDA. ; 201 / OE A IT TC LL / HYUN 74.) THE RIGVEDA, 2357 / HYMN 79.) IHE RIGVEDA. 235; lines 56861-57067 confidence: medium

Sacrifice, laud, and song are produced for Indra; he fills raw kine with ripe milk, makes Sarya rise to heaven, and is excited or heated with Sama hymns as milk is heated.

Indra is said to make Sarya or Surya rise to heaven, and the note connects this with setting the sun in heaven to recover cattle.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 1) THE RIGVEDA. B17 / HYUN 30,3 THE RIGVEDA, 345 / APMN 31. THE RIGVEDA. 347 / HYMN 36.) HE RIGVEDA. 357; lines 23122-23309 confidence: medium

A self-luminous Bull or Asura mounts up, travels in splendour, reaches eternal waters, and is called omniform; an ancient Bull engenders offspring. The notes identify the Bull as Indra as the Sun and identify the Two Sons of Heaven as Varuna and perhaps Mitra.

The Bull or Asura mounts upward, is self-luminous, and reaches eternal waters; commentary identifies the Bull with Indra as the Sun.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 105.) / BOOK THE TENTH. / THE RIGVEDA., . 887 / 11 And those two'dogs .¢ thine, Yama, the watchers, four-eyed,; lines 67775-67893 confidence: medium

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

The Fathers are asked to ascend and are described as lowest, highest, and midmost, having attained the life of spirits and dwelling in different regions.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 14.J THE RIGVEDA, 18 / HYMN 41, THE RIQVEDA. 45) / RYMN 90.) THE RIGVEDA. 85 / RENE OCENEET; lines 47901-48065 confidence: medium

Vishnu’s majesty grows beyond all bound; two lower regions are known to humans, while Vishnu knows the highest; none born or being born reaches the utmost limit of his grandeur.

Vishnu’s three strides, highest region, support of heaven, separation of worlds, and fixing of earth form a repeated image of cosmic spatial ordering.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 15.) ZHE RIGVEDA. 401 / YYMN 18. THE RIGVEDA., 407 / YMN 87.) THE RIGVEDA. 435 / AYMN 46.) THE RIQGVEDA. 447; lines 71796-71978 confidence: high

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

The addressee is directed through successive lights, toward heaven, the Gods, and the Sun as highest birth-place, with a note framing the hymn as a funeral journey.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 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 19.J THE RIGVEDA, 23 / TS ERO / HYMN 39.) THE RIGVEDA, BS / HYMN 41) THE RIGVEDA. B7; lines 4105-4279 confidence: medium

Light appears, the branch is lit, the path of sacrifice travels toward a farther goal, the road of heaven is manifest, and the singer awaits the Asvins' grace when Soma gladdens them.

Light appears, the path of sacrifice is directed toward a farther goal, and the road of heaven is made manifest; the note explains sacrifice as a path leading gods from heaven to earth.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 19.J THE RIGVEDA, 23 / TS ERO / HYMN 39.) THE RIGVEDA, BS / HYMN 41) THE RIGVEDA. B7; lines 4282-4435 confidence: medium

Surya's bright rays bear the all-knowing god aloft for all to see; constellations pass like thieves before the all-beholding Sun; his rays are like blazing flames, and he is a swift maker of light who illumines the radiant realm.

Surya's bright rays bear him aloft so that all may look on him, and the constellations pass away before the all-beholding Sun.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 19.J THE RIGVEDA, 23 / TS ERO / HYMN 39.) THE RIGVEDA, BS / HYMN 41) THE RIGVEDA. B7; lines 4438-4574 confidence: high

The speaker comes to Surya as loftier light above darkness and asks the rising Surya to remove heart disease and yellow hue.

Surya is repeatedly described as rising, ascending, going up on high, and being approached as loftier light above darkness.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 19.J THE RIGVEDA, 23 / TS ERO / HYMN 39.) THE RIGVEDA, BS / HYMN 41) THE RIGVEDA. B7; lines 5828-5989 confidence: high

Agni offers safety and power, shines, terrifies like a fiery arrow, is master of present and future life, is linked to maidens and matrons, and sends rays heavenward.

The flames and rays are directed upward, Agni ascends the sky, unveils night, and adorns heaven’s vault with stars.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 19.J THE RIGVEDA, 23 / TS ERO / HYMN 39.) THE RIGVEDA, BS / HYMN 41) THE RIGVEDA. B7; lines 5991-6132 confidence: medium

The stanza says Agni grants audience, holy laws remain unbroken, he drives off disgrace, and bearers unbar doors and ascend to the fair place of heaven; the note says the bearers may be rays or Dawn’s steeds.

The passage mentions unbarred doors and ascent to the fair place of heaven, and says the Angirases made a way to reach high heaven.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 19.J THE RIGVEDA, 23 / TS ERO / HYMN 39.) THE RIGVEDA, BS / HYMN 41) THE RIGVEDA. B7; lines 6135-6305 confidence: medium

Agni is treasure-lord; the gods do not find the dear Babe until they follow his track and reach Agni’s highest home. The note compares this with Agni’s flight and pursuit by the gods in I.65.1.

The gods do not find Agni until they follow his track to his highest home; a mortal band also finds Agni standing in the loftiest station, and the note mentions Agni’s flight and pursuit by the gods.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 29.) .. DHE RIGVEDA. 289. / ESE ERT HT RENE / HYMN 84) THE RIGVEDA. B89 / HYUN 86. THE RIGVEDA. B41; lines 63879-64045 confidence: medium

The Steer/Sage/King rises above the sky, makes heavenly lights shine, passes roaring through the filter, and has the milk of heaven drained from him.

Soma rises above the sky, is connected with heaven’s vault, is an Eagle flown to heaven, flows between earth and heaven, comes in rain, and comes from loftiest heaven to earthly encounters.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 29.) .. DHE RIGVEDA. 289. / ESE ERT HT RENE / HYMN 84) THE RIGVEDA. B89 / HYUN 86. THE RIGVEDA. B41; lines 64048-64185 confidence: medium

Purified Soma makes the Mornings shine, gives room to the rivers, makes the Three Times Seven pour milky flow, is poured into beaker and sieve, enters Indra’s throat, and makes Sairya mount to heaven.

Soma is said to have made Sairya mount to heaven and to wear the rays of Sirya as a robe.
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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 31390-31600 confidence: low

In Hymn XXVIII to Agni, inflamed Agni sends lustre to heaven; the ladle goes eastward with oblation; enkindled Agni is king of the immortal world, aids the offerer, strengthens household lordship, and serves as bearer of gifts.

Inflamed Agni is said to send his lustre to heaven while ritual oblation proceeds.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 40.) THE RIGVEDA. B09 / HYMN 41.) PHE RIGVEDA, B11 / BOOK THE THIRD. / HYMN 1) THE RIGVEDA. B17; lines 20277-20448 confidence: medium

The speaker offers oblations to Agni and asks for friendship, protection, aid in battle, succour, and wealth; Agni is described as secret-wisdom-knower, homestead friend, immortal king in the house, and car-borne traveler to the gods.

Agni is car-borne to the gods, mounts and descends, and mounts the cope or ridge of heaven while traversing a common way.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 40.) THE RIGVEDA. B09 / HYMN 41.) PHE RIGVEDA, B11 / BOOK THE THIRD. / HYMN 1) THE RIGVEDA. B17; lines 20451-20636 confidence: medium

"The radiant flames went upward to the regions" and sacred grass is strewn "where Gods may rest them."

The passage says radiant flames went upward to the regions and places the priest in the midst of heaven.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 40.) THE RIGVEDA. B09 / HYMN 41.) PHE RIGVEDA, B11 / BOOK THE THIRD. / HYMN 1) THE RIGVEDA. B17; lines 20639-20812 confidence: high

Agni is established in men's homes, is called Friend and germ of waters, ascends the height, and is identified with Mitra, Varuna, rivers, and mountains.

Agni ascends the height, shines from the earth's centre to the height of heaven, supports heaven with flame, and at birth fills or exceeds earth and heaven.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 40.) THE RIGVEDA. B09 / HYMN 41.) PHE RIGVEDA, B11 / BOOK THE THIRD. / HYMN 1) THE RIGVEDA. B17; lines 20937-21121 confidence: medium

The Forest-Sovran is anointed with heavenly meath, asked for wealth, set east of the fire, raised on the loftiest spot of earth, and asked to drive off poverty and famine.

The post is raised upright on the loftiest spot of earth, lifted eastward by sages, and asked to rise with many branches.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 40.) THE RIGVEDA. B09 / HYMN 41.) PHE RIGVEDA, B11 / BOOK THE THIRD. / HYMN 1) THE RIGVEDA. B17; lines 21536-21733 confidence: low

A verse links Agni with Indra and pressed Soma; Agni's light is described in heaven, plants, waters, and the air's mid-region; Agni goes to the sea of heaven and calls gods and waters, including waters in the Sun's realm and beneath it; fires in mist and floods are asked to accept the sacrifice.

Agni is said to go to the sea of heaven, and his light is located in heaven, plants, waters, and the mid-region.
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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 48924-49078 confidence: medium

Praisers win the light of heaven; hymns ascend to Indra like conquering chariots; Bhrigus, Kanvas, and Priyamedha's race praise him.

The hymns of praise are said to ascend to Indra like ever-conquering chariots.
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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 49433-49633 confidence: medium

Kakuha reaches up to heaven by bestowing buffaloes yoked in fours and is matched in fame with the Yadavas.

Kakuha is said to have reached up to heaven through the bestowal of buffaloes.
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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 49838-50040 confidence: medium

The Asvins are asked to drink savoury juice shed in Kanva’s sacrifice, and to come from heaven and mid-air.

The Asvins are invited from heaven and mid-air and are repeatedly associated with an ornamented car, including a command to ascend the car that rolls on its way.
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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: high

Indra tears off Namuchi's head with waters' foam, subdues contending hosts, casts down Dasyus who try by magic arts to mount heaven, and scatters the settlement of those who poured no gifts.

The Dasyus attempt by magic arts to climb and mount to heaven, but Indra casts them down to earth.
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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 52241-52403 confidence: medium

The gods are asked for refuge, protection, renewed prosperity, and felicity; the speaker claims kinship with them, sends a praise song like an unfailing milch-cow, and says Savitar has mounted high while animals and birds settle to their tasks.

Savitar mounts up on high, and living beings settle to their tasks.
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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 52406-52570 confidence: medium

“Another with his mighty stride hath made his three steps thither where the Gods rejoice.” The note identifies the figure as Vishnu and glosses the destination as his station in the height of heaven.

Vishnu is described as making three mighty steps to the place where the gods rejoice, with the note locating the destination at the height of heaven.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 5.) , THE RIGVEDA. AT / B04 THE HYMNS: OF BOOK F, / HYMN. 42.) - PH RIGVEDA. 505 / HYMN 47.) THE RIGVEDA. - BILE; lines 33419-33555 confidence: medium

Swift paths move around earth and heaven and reach the central point of immortal life, identified in the note as the Sun.

The passage and notes identify the central heavenly figure as the Sun, who reaches a central point, enters the Primeval Father's dwelling, is borne and invigorated for travel, and moves through heaven.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 67. THE RIQVEDA. 680 / HYMN 75.) PHE RIGVEDA. 645 / THE HYMNS OF THE RIGVEDA. / BOOK THE SEVENTH.; lines 42021-42192 confidence: medium

Agni is asked to accept fuel, send up sacred smoke, shine sublimely, touch celestial summits with columns, and be overspread with the rays of Surya.

The Apris hymn asks Agni to send up sacred smoke and touch celestial summits with columns under Surya's rays.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 67. THE RIQVEDA. 680 / HYMN 75.) PHE RIGVEDA. 645 / THE HYMNS OF THE RIGVEDA. / BOOK THE SEVENTH.; lines 42195-42325 confidence: medium

From Agni, called a newly born bull, kindled flames rise upward, ruddy smoke ascends to heaven, and he speeds to the gods as envoy.

The passage says Agni’s flames rise upward and his smoke ascends to heaven as he speeds to the gods.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 75.) PHE RIGVEDA. 645 / THE HYMNS OF THE RIGVEDA. / BOOK THE SEVENTH. / HYMN 14.J THE RIGVEDA, 18; lines 42762-42939 confidence: medium

Agni is approached as the Youngest, well-kindled in his dwelling, shining between earth and heaven, overcoming misfortune, protecting worshippers and patrons, identified with Varuna and Mitra, and associated with treasure and blessings.

Agni’s light is placed between earth and heaven, his birth-flame fills both, and his mounted flame and smoke-clouds reach and touch the sky.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 75.) PHE RIGVEDA. 645 / THE HYMNS OF THE RIGVEDA. / BOOK THE SEVENTH. / HYMN 14.J THE RIGVEDA, 18; lines 43740-43932 confidence: medium

Ascending drops attain Indra in heaven; people bow to him; offerings and devotion are made ready; singers generate prayer and praise; sages keep his statutes; choirs establish Indra as king forever.

The hymn says ascending drops attain Indra, the Wondrous God, in heaven.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 78.) THE RIGVEDA, B45 / HYMN 86.) ' DHE RIGVEDA, BAT / HYMN 85.) THE RIGVEDA. B51 / AYMN. 87.) - THE RIGVEDA, 5AS; lines 35909-36018 confidence: low

The note identifies 'He of the Mighty Stride' as Vishnu; the verse says he strides from a spacious shared dwelling, yokes strong horses on heights, and comes forth with the Heroes. The following stanza describes roaring, flashing light, trembling, victory, self-luminosity, gold, reins, and weapons.

The passage describes the figure of the Mighty Stride striding forth, yoking horses on heights, and coming forth with the Heroes.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 84) THE RIGVEDA. B89 / HYUN 86. THE RIGVEDA. B41 / RYMN 97.) PHE RIGVEDA., 363 / HYMN 105.); lines 65800-65990 confidence: medium

Soma milks the heavenly udder for meath, is washed by men, streams nutritious food, becomes Singer, Rishi, and Sage, and makes Surya mount to heaven.

Soma is twice credited with making Surya mount to heaven.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 84) THE RIGVEDA. B89 / HYUN 86. THE RIGVEDA. B41 / RYMN 97.) PHE RIGVEDA., 363 / HYMN 105.); lines 66386-66534 confidence: medium

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

The speaker asks to be made immortal in multiple specified realms: deathless heaven, Yama's realm, the third sphere of inmost heaven, the radiant Moon, and realms of delight and fulfilled wishes.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 86.) ' DHE RIGVEDA, BAT / HYMN 85.) THE RIGVEDA. B51 / AYMN. 87.) - THE RIGVEDA, 5AS / BOOK THE SIXTH.; lines 36021-36209 confidence: medium

The hymn asks to worship Agni with fuel, oblations, songs, hymns, and altar; Agni has covered heaven and earth with splendour, and is asked for cattle, food, and fair fame.

Agni's splendour covers heaven and earth, his smoke rises and shines in heaven, and he is asked to bring divine favour from earth and heaven.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 97.) PHE RIGVEDA. 533 / HYUN 98.) THE RIGVEDA. 535 / AY MN 114.) THE RIGVEDA, 557 / AYALN 1221 THE RIGVEDA. 567; lines 78994-79191 confidence: high

The Apsaras/Lady supports her Lover in sublimest heaven; Vena wanders as a friend and rests on a golden pinion; he is gazed upon as a golden-winged bird, Varuna’s envoy, hastening to Yama’s home.

Vena is depicted as a golden-winged bird mounting skyward, as Varuna’s envoy hastening toward Yama’s home, and as the Gandharva mounting to heaven.
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The Nivid is placed in the middle of the hymn; it is 'a mounting to the world of heaven' and 'a ladder to the world of heaven,' to be recited as if climbing while holding the dear sacrificer.

The Nivid is explicitly described as a mounting and ladder to the world of heaven, and the reciter is told to recite as if climbing.
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A Pragatha to the Maruts wins cattle; a hymn propagates the sacrificer from the sacrifice as birthplace of the gods, brings victory, and is linked to Gauriviti Caktya’s conquest of heaven.

Gauriviti Caktya conquers the world of heaven with the hymn, and the sacrificer is said likewise to conquer heaven with it.
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Hiranyastupa Angirasa went by the hymn to Indra's dear abode and won the highest world; the same result is promised to one who knows thus.

Hiranyastupa Angirasa reaches the dear abode of Indra and wins the highest world by means of the hymn; the same result is promised to one who knows thus.
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Soma the king was in yonder world; the gods and seers wondered how he could come to them and asked the metres to fetch Soma.

Soma the king is in yonder world, and the gods and seers seek to bring him to them by commissioning the metres.
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The metres agree, become birds, and fly upward; those who know stories call the tale the Sauparna.

The metres become birds and fly upward to fetch Soma.
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The metres go toward Soma; Jagati flies halfway, grows weary, lays aside three syllables, returns with consecration and fervour, and is linked with cattle.

Jagati, Tristubh, and Gayatri fly upward toward Soma; the first two return with ritual goods or qualities, while Gayatri proceeds to grasp Soma and the dropped syllables.
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Pierced Prajapati flies upward; the deer, female deer Rohini, and three-pointed arrow are named; Prajapati's outpoured seed becomes a pond that the gods protect from spoilage.

After being pierced, Prajapati flies upward; the passage names the deer, the female deer Rohini, and a three-pointed arrow.
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The Agnistoma is the Gayatri and the year; twenty-fourfold measures are listed, the sacrificer is taken aloft to the sky, and all sacrificial rites are resolved in it as streams in the ocean.

The Gayatri and the Agnistoma are said to take the sacrificer aloft from earth to the sky.
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“The gods having defeated the Asuras went aloft to the world of heaven.”

The gods go aloft to the world of heaven, Agni rises aloft touching the sky, and the knowledgeable sacrificer is let pass to the world of heaven.
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The recitation should follow the sun's movement: gentle tone with morning heat, stronger tone at midday, strongest tone at the third pressing; the Castra is speech, and the reciter should increase in height from a tone he can complete.

The recitation follows the sun's apparent forward movement and increasing heat through morning, midday, and the third pressing.
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Libations are explained as callings by name and as ways by which the gods come; paths and passages are described as roads to heaven for the sacrificer.

Libations are described as ways by which gods come to the sacrificer and as paths or roads to heaven for the sacrificer.
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Named metres are prescribed for desired results: Gayatri for brilliance, Usnih for life, Anustubh for heaven, Brhati for prosperity and glory, Pankti for sacrifice, Tristubh for strength, Jagati for cattle, and Viraj for food; Anustubh is linked to mounting three upward worlds and support in heaven.

The Anustubh explanation describes three upward-stretching worlds, mounting those worlds, and finding support in the world of heaven.
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The introductory sacrifice advances to the world of heaven and is identified with expiration; the concluding sacrifice is identified with out-breathing.

The introductory sacrifice advances to the world of heaven, and the five deities and regions are said to order the fivefold sacrifice.
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The gods conquered the world of heaven by sacrificing with all metres; the knowing sacrificer does the same. The passage names Tristubh, Gayatri, Jagati, and their associated deities or verse groups.

The passage repeatedly states that gods won or conquered the world of heaven through sacrifice, metres, or verses, and that the knowing sacrificer does likewise.
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The Maruts, subjects of the gods, occupy the atmosphere and may obstruct or crush someone going unannounced to heaven; the prosperity request announces the sacrificer to them, so they do not obstruct or crush him and instead speed him to heaven.

The Maruts occupy the atmosphere and may obstruct or crush one going to the world of heaven unless the sacrificer is ritually announced to them.
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The Adhvaryu says to speak the invitatory verse for Soma when bought and being brought forward. 'From good to better' is explained as this good world and the better yonder world, causing the sacrificer to go to the world of heaven.

The formula 'From good to better' is explained as leading from this world to the better yonder world and causing the sacrificer to go to the world of heaven.
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“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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“with Agni they sacrificed to Agni; they went to the world of heaven.”

Divine groups are said to have sacrificed with Agni to Agni and gone to the world of heaven.
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The gods go upward to heaven by sacrifice, fear being tracked, obstruct men and seers with a point-down post; men and seers find it, raise it, and discern heaven.

The passage states that the gods went upward to the world of heaven by sacrifice, and that the sacrificer wins heaven through the prescribed post.
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The gods go upward to heaven by sacrifice, fear being tracked, obstruct men and seers with a point-down post; men and seers find it, raise it, and discern heaven.

The post is fixed upright to track the sacrifice and reveal the world of heaven.
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The Hymns of the Rigveda, Complete 2 Volumes HYUN 135.) THE RIGVEDA. 581 / HYMN CLR. / HYMN 180.) THE RIQGVEDA. 605 / PANCIKA I; lines 83659-83730 confidence: medium

The gods go upward to heaven by sacrifice, fear being tracked, obstruct men and seers with a point-down post; men and seers find it, raise it, and discern heaven.

The gods use a point-down post to block pursuit, while men and seers reverse the post's orientation and discern heaven.
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For one desiring heaven the post should be thrown after; the ancients say the post and strew are the sacrificer, Agni is the birthplace of the gods, and the sacrificer goes aloft to heaven with a body of gold.

For one desiring heaven, the post is thrown after; the post and strew are identified with the sacrificer, Agni is the birthplace of the gods, and the sacrificer goes aloft to heaven with a golden body.
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The victim is led north with a torch before it; the explanation states that the victim is in essence the sacrificer and that by this light the sacrificer goes to the world of heaven.

The victim is led with a torch so the sacrificer goes to the world of heaven with light before him, and the gods go aloft to heaven by sacrifice and libations.
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The omentum, Agni, butter, and Soma libations are each called libations of ambrosia; the incorporeal libations are said to let the sacrificer conquer immortality.

The passage states that incorporeal libations allow the sacrificer to conquer immortality and that, after offering in Agni, he goes aloft to heaven with a golden body.
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The text prescribes 800 recitations for removing evil and defilement through the eight-syllabled Gayatri, 1000 for attaining heaven at a thousand horse-journeys away, and an unlimited number for winning all desires through Prajapati.

A thousand recitations are prescribed for one desiring heaven, with the stated purpose of attainment, securing, and going to the world of heaven.
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States that the ritual brings the sacrificer into union and identity with the deities; says Avatsara went to Agni's dear home and conquered the highest world, as does one who knows and performs the rite.

Avatsara and the knowing sacrificer are said to go to the dear home of Agni and conquer the highest world.
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The concluding verse creates the complex self; the offering verse creates prospering destiny; one who knows this comes into being as composed of metres, deities, holy power, and immortality, and goes to the gods.

The passage states that one who knows thus comes into being as composed of metres, deities, holy power, and immortality, and goes to the gods.
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The Hymns of the Rigveda, Complete 2 Volumes HYUN 74.) THE RIGVEDA, 2357 / HYMN 79.) IHE RIGVEDA. 235 / HYMN. 82.) FRE RIGVEDA. 290 / PALETTE; lines 57912-58106 confidence: medium

Indra declares his greatness; priests or Law’s lovers approach him on the sky’s summit; Indra’s deeds are declared at Soma-feasts and include opening wealth.

Priests mount to Indra at the summit of the sky, and the Falcon goes to heaven to bring Soma to the Thunderer.
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The Hymns of the Rigveda, Complete 2 Volumes HYUN 74.) THE RIGVEDA, 2357 / HYMN 79.) IHE RIGVEDA. 235 / HYMN. 82.) FRE RIGVEDA. 290 / PALETTE; lines 58109-58288 confidence: medium

Agni wins spoil like a steed, unites folk like Mitra, receives hymns, contains or receives the waters, brings and worships the Gods with sacred oil, is brought forth by the Gods as mothers, and is established as messenger and bearer of sacred gifts.

Songs of praise rise aloft, Agni carries gifts to heaven, and Agni is said to move along mother earth and take station in the height of heaven.
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The Hymns of the Rigveda, Complete 2 Volumes KEITEL O / ARANYAKA II / KEITH LP / See Aranyaka, I, 4, 2.; lines 99162-99278 confidence: high

"In it in unity the gods exist, / Casting aside all evil by this lore, / The wise one rises to the world of heaven"

The wise one rises to the world of heaven after evil is cast aside by lore.
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“they ... mount to food and fortune”; “The Hotrakas with the Brahman sit down on seats of grass”; “Plants and trees having grown up bear fruit.”

The passage repeatedly describes mounting to food, fortune, strength, sap, and proper food.
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Brahman enters the man by the tips of the feet; the passage links this to the term for foot tips and contrasts human feet with other animals' hoofs and claws.

Brahman enters the man by the foot tips, creeps higher through successive body parts, and arrives at the head.
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The Hymns of the Rigveda, Complete 2 Volumes PALETTE / VALAKHILYA. / FIYMN 5.3 THE RIGVEDA. 263 / BOOK THE NINTH.; lines 58984-59198 confidence: high

Praised by sacred bards, the God dives into waters and gives gifts to the worshipper; he rushes across regions into heaven, roars while flowing, goes up to heaven, flows to the straining-cloth, and at birth engenders strength.

The flowing God rushes across regions into heaven and is said to have gone up to heaven while still moving through the ritual process.
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Soma is asked to win light and heavenly light, gain felicities, grant strength and mental power, drive away foes, and make the worshippers better than they are.

The speakers request heavenly light, a portion in the Sun, and long sight of the Sun; the Apri section also describes celestial doors lifted high.
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The Hymns of the Rigveda, Complete 2 Volumes PALETTE / VALAKHILYA. / FIYMN 5.3 THE RIGVEDA. 263 / BOOK THE NINTH.; lines 59593-59765 confidence: medium

Soma is praised as brown or red in hue, of independent might, and as reaching up to heaven; the note glosses the red coloring.

Soma is described as reaching heaven, being worshipped at a heavenly central point, sending a voice to the sea of air, and flowing to dear places of the sky.
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Soma-drops flow to Indra; purified Soma stands hero-like in fleecy garb amid kine, swells to heaven's heights, falls on the cleansing sieve, and wanders through woolen cloth.

The Soma stream swells toward the heights of heaven, and Soma shines as if mounting heaven above the triple realm and seems to speed the Sun.
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Rapid Soma streams move like strong steeds, cars, armies, winds, rain-storms, and flames; Soma juices are blended with curds and purified; they travel over earth and heaven to the highest realm and thread; Soma holds kine-wealth seized from niggard churls.

Soma streams travel over the ridges of earth and heaven, attain the highest realm and thread, and Soma goes where the Immortals sit.
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Hymn XXVI.2: the kine call aloud to Indu, exhaustless with a thousand streams, who supports heaven.

Pavamana is sent by wisdom to the sky, Indu is said to support heaven, and Soma is called Head of Heaven.
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The Hymns of the Rigveda, Complete 2 Volumes PANCIKA I / PANCIKA III / ADHYAYA V / PANCIKA IV; lines 87153-87251 confidence: medium

The place of the bright one is identified as the world of heaven, and the formula causes the sacrificer to go to heaven.

The final formula is said to cause the sacrificer to go to the world of heaven.
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The reciter should eat ghee; as an oiled cart or chariot goes well, he goes well when oiled, and he should call in a posture like an eagle about to fly up.

The reciter adopts an eagle-about-to-fly posture, and the race course runs from Agni to the sun, with language of reaching the goal.
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The Hymns of the Rigveda, Complete 2 Volumes PANCIKA I / PANCIKA III / ADHYAYA V / PANCIKA IV; lines 87560-87702 confidence: high

Knowing the year’s descent/ascent and expiration/ending breath brings safe attainment of the other side of the year; introductory and concluding Atiratra are mapped to those phases.

The passage repeatedly states that one who knows the ritual correspondences safely attains the other side of the year.
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The Adityas and Angirases contend for the world of heaven; the Adityas go first, while the Angirases are behind by sixty years.

The Adityas and Angirases contend for the world of heaven, with the Adityas arriving first and the Angirases behind them.
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“The Abhiplava Sadaha is the path that leads straight to the world of heaven; again the Prsthya Sadaha is a great circuitous route to the world of heaven.”

The passage explicitly names ritual routes to the world of heaven and identifies the difficult mounting with the world of heaven, which the knower mounts.
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“With the Tarksya hymn should he mount for one desiring the heaven.”

The difficult mounting is identified with the world of heaven; the performer mounts through staged recitational units and the Tarksya hymn is used for one desiring heaven.
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Tarksya formerly made the journey when Gayatri in eagle form brought Soma; the passage compares Tarksya to a guide who knows the place and calls him the bearer to the world of heaven.

Tarksya is compared to a guide who knows the place, is called bearer to the world of heaven, and is invoked as steed, chariot-bearer, and in a ship-like mounting formula.
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Prajapati encircles the twelve-day rite with Gayatri through brilliance, metres, and syllables; the knower of Gayatri as winged, eyed, luminous, and brilliant goes to the world of heaven.

The Gayatri and twelve-day rite are described as winged, eyed, luminous, and brilliant; the knower goes with this Gayatri to the world of heaven.
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Transposing metres avoids exhaustion and is compared to people traveling with relays of fresh horses or oxen to the world of heaven.

The passage says that by relays of fresh metres they go to the world of heaven, comparing the process to travel with fresh animals.
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In the Niskevalya and Marutvatiya context, Vamadeva saw worlds and flew up to them with the Sampatas; repeating the two Sampatas on the first day is for attaining, securing, and union with the world of heaven.

Vamadeva is said to have flown up to the worlds with the Sampatas, and repeating the Sampatas on the first day is for attaining and uniting with the world of heaven.
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The Ajya invokes Agni to yoke his steeds; the passage states that by the third day the gods went to the world of heaven and that Asuras and Raksases sought to hinder them.

The gods go to the world of heaven by the third day, while Asuras and Raksases try to hinder them.
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A hymn attributed to Grtsamada is described as Indra's power; when recited, power enters Indra, and by it Grtsamada went to Indra's dear abode and conquered the highest world.

By the hymn attributed to him, Grtsamada goes to Indra's dear abode and conquers the highest world.
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The hymn by Gaya is said to have taken Gaya Plata to the dear abode of the All-gods and to have let him conquer the highest world; the knower is said to attain the same. Hymns to Vaicvanara, the Maruts, and Jatavedas are also identified with third-day or end symbolism.

Gaya Plata and the one who knows thus are said to go to the dear abode of the All-gods and conquer the highest world.
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Parucchepa verses are inserted before offering verses for Prasthita libations in the first two pressings; the metre of these verses is called the mounting, by which Indra mounted the seven worlds of heaven, and the knower similarly mounts them.

The passage states that the Parucchepa metre is the mounting, that Indra mounted the seven worlds of heaven by it, and that one who knows thus mounts those worlds.
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Nabhanedistha’s father says the Angirases perform a sacrificial session for the world of heaven, become confused at the sixth day, and should recite two hymns; when they go to heaven they will give Nabhanedistha the thousand-gift.

The Angirases perform a sacrificial session for the world of heaven; the sixth-day hymns allow them to discern the sacrifice and the world of heaven, and they then go to heaven.
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After going round the Ahavaniya, identified with the sacrifice and world of heaven, participants utter a verse sending what was done defectively or excessively to Prajapati the father, who supports defect and excess.

The Ahavaniya is identified with the sacrifice and the world of heaven; by the sacrifice as world of heaven, the participants go to the world of heaven.
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Night is connected with Rathantara and Agni; day with Brhat and Aditya. These deities make the knowing after-sunrise offerer attain the vault of the tawny one, the world of heaven. A further verse compares before-sunrise offerers to travelers with a single horse.

The knowledgeable after-sunrise offerer is said to attain the vault of the tawny one, the world of heaven, through the action of the deities.
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The text says that, for one offering after sunrise, he has “taken him with his hand and dragged him upwards” and places him “in the world of heaven.”

The passage says the after-sunrise offerer is taken by the hand, drawn upward, and placed in the world of heaven.
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Sets of seven verses are rejected as injuring the seed of the sacrifice and the sacrificer; by nine, ten, and nine verses the Maitravaruna carries the sacrificer through this world, the atmosphere, yonder world, and heaven, so the hymns should be recited whole.

The Maitravaruna carries the sacrificer by verse counts from this world to the atmosphere, then to yonder world, and then to heaven.
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Maitravaruna recites a heavenly hymn day by day; by it gods, seers, and sacrificers conquer heaven. The hymn is by Visvamitra, contains “bull” and “cattle,” and is linked with cattle, five verses, Pankti, and food.

The passage repeatedly states that heavenly hymns enabled gods, seers, and sacrificers to conquer the world of heaven and that recitations or metres carry participants toward heaven.
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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 91293-91409 confidence: medium

The passage warns against over-reciting Soma at two pressings because many verses create long stretches of wild, but permits unlimited recitation at the third pressing because heaven is unlimited and this obtains the world of heaven.

The third pressing may use an unlimited number of verses because the world of heaven is unlimited, and this is said to obtain the world of heaven.
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The Hymns of the Rigveda, Complete 2 Volumes PANCIKA IV / PANCIKA V / ADHYAYA II / ADHYAYA III; lines 91412-91507 confidence: medium

The difficult mounting is prescribed in a hymn to Indra for one desiring cattle, with cattle linked to Indra and Jagati; it is also prescribed in a hymn to Indra and Varuna for one desiring support, with desires obtained by a Nivid.

The text prescribes a difficult mounting and connects sixth-day ritual handling with the world of heaven.
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The Hymns of the Rigveda, Complete 2 Volumes PANCIKA IV / PANCIKA V / ADHYAYA II / ADHYAYA III; lines 91714-91799 confidence: high

The passage says sap is placed in the metres; the Naracansi verses put speech in offspring, and gods, seers, and sacrificers go to the world of heaven by reciting.

The passage explicitly says gods and seers went to the world of heaven by reciting or making noise, and that sacrificers do so likewise.
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The Hymns of the Rigveda, Complete 2 Volumes PANCIKA IV / PANCIKA V / ADHYAYA II / ADHYAYA III; lines 91802-91917 confidence: high

“the Adityas and Angirases disputed as to the world of heaven.”

The Adityas and Angirases dispute over the world of heaven, and the Soma pressing and Agni as Hotr are connected with going there.
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The Hymns of the Rigveda, Complete 2 Volumes PANCIKA IV / PANCIKA V / ADHYAYA II / ADHYAYA III; lines 92484-92596 confidence: medium

The passage asks how a man without a wife offers the Agnihotra if his wife dies or disappears, and says he wins sons, grandsons, and great-grandsons in this and yonder world and mounts to heaven.

The Agnihotra is linked with winning descendants and mounting to or conquering the worlds of 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: medium

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

The passage says light crosses shadow identified as darkness and death, and also says the fires remove guilt so the performer goes aloft to heaven.
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The Hymns of the Rigveda, Complete 2 Volumes PANCIKA IV / PANCIKA V / ADHYAYA II / ADHYAYA III; lines 93857-93958 confidence: high

Where the gods went to heaven by sacrifice, they tilted over goblets; these became Nyagrodha trees, including firstborn Nyagrodhas in Kuruksetra.

The gods go to the world of heaven by sacrifice, tilt over goblets, and the goblets become Nyagrodha trees.
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The Hymns of the Rigveda, Complete 2 Volumes PANCIKA IV / PANCIKA V / ADHYAYA II / ADHYAYA III; lines 94200-94325 confidence: medium

The consecrand approaches the throne, bends the right knee, takes hold of it, and addresses it with a formula naming Agni/Gayatri, Savitr/Usnih, Soma/Anustubh, Brhaspati/Brhati, Mitra and Varuna/Pankti, Indra/Tristubh, and All-gods/Jagati; he says he mounts after them for kingship, overlordship, self-rule, sovereignty, and related authorities.

The consecrand physically mounts the throne after invoked deities and does so for kingship, overlordship, sovereignty, and related titles of authority.
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The Hymns of the Rigveda, Complete 2 Volumes PANCIKA V / ADHYAYA II / ADHYAYA III / ADHYAYA III; lines 94868-94986 confidence: medium

The recipient is made to mount the throne after invocations to Vasus, Rudras, Adityas, All-gods, Maruts and Aigirases, and Sadhya and Aptya gods with metres, Stomas, and Samans for various forms of rule.

The repeated mounting formula has divine groups mount with metres, Stomas, and Samans before the recipient mounts for different levels of rule.
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The Hymns of the Rigveda, Complete 2 Volumes PANCIKA V / ADHYAYA II / ADHYAYA III / ADHYAYA III; lines 95131-95272 confidence: medium

“The gods eat not the food of a king without a Purohita”; therefore a king about to sacrifice should select a Brahman Purohita, and in appointing him takes out fires that lead to heaven.

The fires associated with the Purohita are said to lead to heaven and, when appeased, to carry the king to the world of heaven.
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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: medium

Agni is chosen as Herald at morning rites, comes to mortal worshippers to drink, rises wind-urged, winds serpentlike through dry grass, and lifts red limbs to heaven like a swift chariot.

Agni’s red limbs lift aloft to heaven like a swift chariot, and he is described with a radiant car and rapid horses as a guide to bliss.
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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 13167-13334 confidence: high

Vishnu’s three places are sweet; he upholds earth, heaven, and living creatures; the speaker seeks his well-loved mansion, highest footstep with a well of meath, and dwelling-places with many-horned nimble oxen.

The speaker wishes to attain or go to Vishnu’s highest mansion and highest footstep, while another stanza says the third step cannot be approached by anyone or by birds.
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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 55384-55579 confidence: high

“When I and Indra mount on high up to the Bright One’s place and home, / We, having drunk of meath, will reach his seat whose Friends are three times seven.”

The speaker says he and Indra will mount on high to the Bright One’s place and reach a seat after drinking meath.
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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 55581-55749 confidence: medium

A fair-helmeted lord is asked to ascend a golden chariot; the Heavenly One is described as thousand-footed and red, and the note identifies this as the Sun with countless rays.

A heavenly figure associated with the Sun is invited to ascend a golden chariot; Indra and the Sun are also associated with chariots and bright-hued steeds.
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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 55752-55934 confidence: medium

Agni has 'inflamed the twofold plain,' 'climbed the wood,' and 'with his tongue hath struck the rock'; the note identifies the twofold plain as earth and heaven and mentions forest conflagration.

Agni inflames the twofold plain, climbs wood, strikes rock, and later is described as having compassed heaven with his tongue.
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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: high

Varuna is called an ocean far removed; worship ascends to him through heaven, and he overthrows the magic of darkness-associated foes and goes up to heaven.

Worship ascends through heaven to Varuna, Varuna goes up to heaven, and Agni’s flames rise aloft to heaven.
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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 53695-53903 confidence: medium

Agni's bright flames go up on high; he is asked to accept oil and offerings, guide the seasonable sacrifice, and bring the Heavenly Host; he is called sage, herald, ensign of sacrifices, and smoke-bannered.

Agni's flames are described as going up on high and rising upward, pure, resplendent, and blazing.
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The Hymns of the Rigveda, Complete 2 Volumes RYMN 97.) PHE RIGVEDA., 363 / HYMN 105.) / BOOK THE TENTH. / THE RIGVEDA., . 887; lines 66857-67030 confidence: medium

“Seven are the pathways which the wise have fashioned”; he stands in the dwelling of the Highest as “a Pillar” where paths are parted.

Seven pathways fashioned by the wise lead toward the dwelling of the Highest; the note glosses the pathways as lines of light and relates them to the troubled mortal seeking light or forgiveness.
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The Hymns of the Rigveda, Complete 2 Volumes RYMN 97.) PHE RIGVEDA., 363 / HYMN 105.) / BOOK THE TENTH. / THE RIGVEDA., . 887; lines 67033-67225 confidence: medium

Agni advances with a lofty banner; bull, steer, and calf imagery is used; he reaches the sky and waters and brings offerings to the gods’ assembly.

Agni attains the sky’s highest limits and lifts his light-bestowing head to heaven.
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The Hymns of the Rigveda, Complete 2 Volumes RYMN 97.) PHE RIGVEDA., 363 / HYMN 105.) / BOOK THE TENTH. / THE RIGVEDA., . 887; lines 67578-67753 confidence: medium

The speaker rises five paces from Earth, follows a four-footed one, measures by the Sacred Syllable, and purifies in the central place of Order; the note calls the stanza obscure.

A speaker says five paces have been risen from Earth, and Yama is described as having traveled to lofty heights above.
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The Hymns of the Rigveda, Complete 2 Volumes The Hymns of the Rigveda, Complete 2 Volumes / BOOK THE FIRST. / VMN VW THE RIGVEDA., 33; lines 1593-1623 confidence: medium

The note says Narasunsa is a name of Agni and interprets the meaning as reaching the Gods through invocation and praise and seeing Agni in heaven with the eye of the spirit.

The passage explains that invocation and praise reach the Gods and that the speaker sees Agni in heaven with the eye of the spirit.
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The Hymns of the Rigveda, Complete 2 Volumes The Hymns of the Rigveda, Complete 2 Volumes / BOOK THE FIRST.; lines 761-871 confidence: medium

Chanters hymn and magnify Indra; priests raise him high, compared to a pole or bamboo, with a note discussing the obscurity of the comparison.

Priests raise Indra high like a pole, and the next stanza describes climbing from ridge to ridge.
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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 44770-44936 confidence: low

Singers are urged to move Earth and Heaven with adoration; devotions are compared to tree branches; sacrifice proceeds like a fleet courser; ladles are lifted, sacred grass is strewn, and bright flames mount upward.

The opening of Hymn XLIII includes bright flames mounting upward as part of 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 45626-45819 confidence: high

The Sun arises sinless and speaks truth to Varuna and Mitra; Aditi, all deities, and Aryaman are asked to love the singers.

The Sun ascends by pathways, speaks truth to Mitra and Varuna, and beholds the good and evil acts of mortals.
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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 45822-46000 confidence: high

Surya rises spreading the light of Varuna and Mitra, sees existing creatures and mortal zeal; a holy sage directs hymns to Varuna and Mitra.

Surya is repeatedly described as rising or mounting upward, sending beams, rolling up darkness, and moving through the region with horses, wheel, and falcon-like flight imagery.
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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 46694-46895 confidence: medium

Dawn discloses pathways of the people, sends sheen with oxen, and the Sun opens earth and heaven; Dawns paint rays on the sky, cattle shut up darkness as Savitar spreads his arms, and Dawn distributes treasures.

Dawn rises, the Sun ascends with her, gloom is uncovered, pathways are disclosed, and earth and heaven are opened by light.
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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

The speaker asks what became of ancient friendship with Varuna and says he entered Varuna’s lofty home, his house with a thousand portals.

The speaker says he has entered Varuna’s lofty home with a thousand portals; the commentary describes this as a vision of translation into Varuna’s realm and presence in his palace.
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The Hymns of the Rigveda, Complete 2 Volumes THE RIGVEDA., . 887 / 11 And those two'dogs .¢ thine, Yama, the watchers, four-eyed, / HYMN 15.) ZHE RIGVEDA. 401 / YYMN 18. THE RIGVEDA., 407; lines 69056-69202 confidence: medium

Stanzas describe seven heroes ascending from below, eight from above, nine behind with winnowing-baskets, ten from the front, a tawny one sent for a final purpose, and the Mother carrying an Infant; notes list uncertain identifications.

Seven heroes ascend from below while other numbered groups come from above, behind, and in front; the notes acknowledge uncertainty about their identity.
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The Hymns of the Rigveda, Complete 2 Volumes THE RIGVEDA., . 887 / 11 And those two'dogs .¢ thine, Yama, the watchers, four-eyed, / HYMN 15.) ZHE RIGVEDA. 401 / YYMN 18. THE RIGVEDA., 407; lines 70033-70200 confidence: high

Ringing press-stones are asked to keep Rakshasas, bad dreams, Nirriti, and fiends far away; libations flow and Indra sits on grass; Brihaspati is praised with Saman hymns; the Asvins are asked to make the sacrifice ascend to heaven; Maruts are called as swift-hearing purifying friends; Soma is called the Stay of Life and linked with swelling waters and bright rays.

The Asvins are specifically asked to make the sacrifice ascend to heaven and animate the rite so that it sends bliss.
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The Hymns of the Rigveda, Complete 2 Volumes TLDS TS / HYMN 5.) , THE RIGVEDA. AT / B04 THE HYMNS: OF BOOK F, / HYMN. 42.) - PH RIGVEDA. 505; lines 32934-33090 confidence: low

Agni is asked to bring great Aramati, the Celestial Lady, by God-traversed paths to drink sweet Soma.

Aramati is brought by God-traversed paths, Sarasvati visits from high heaven and the mountain, and the Sustainer is invoked from high heaven.
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The Hymns of the Rigveda, Complete 2 Volumes TLDS TS / HYMN 5.) , THE RIGVEDA. AT / B04 THE HYMNS: OF BOOK F, / HYMN. 42.) - PH RIGVEDA. 505; lines 33213-33375 confidence: medium

Surya travels with seven coursers; the Falcon swoops down on Soma; Surya yokes tawny horses, mounts the shining ocean, is drawn like a ship through water, and the floods descend.

Surya is carried by seven coursers on a long journey, yokes tawny horses, mounts the shining ocean, and is drawn like a ship through water.
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The Hymns of the Rigveda, Complete 2 Volumes VALAKHILYA. / FIYMN 5.3 THE RIGVEDA. 263 / BOOK THE NINTH. / HYMN 29.) .. DHE RIGVEDA. 289.; lines 60323-60566 confidence: medium

Indu Pavamana longs for kine and gold, lows, drops on the filtering cloth, mounts with Sirya to the sky, and flows as a purified tawny Steer to Indra in the firmament.

Pavamana is said to mount with Sirya to the sky; Soma is also placed high over heaven and earth and associated with solar splendour.
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The Hymns of the Rigveda, Complete 2 Volumes VALAKHILYA. / FIYMN 5.3 THE RIGVEDA. 263 / BOOK THE NINTH. / HYMN 29.) .. DHE RIGVEDA. 289.; lines 60569-60844 confidence: medium

“Thou mountest to the height of heaven, O Soma, seeking steeds and kine, / And seeking heroes”

Soma is said to mount to the height of heaven, run to the luminous realm, look down from heaven, flow down from heaven, and go where the gods dwell.
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The Hymns of the Rigveda, Complete 2 Volumes YMN 87.) THE RIGVEDA. 435 / AYMN 46.) THE RIQGVEDA. 447 / SERED / HYMN 64.) LHE RIGVEDA., 478; lines 72855-73046 confidence: high

The gods make the Sun mount to heaven and spread righteous laws; the Asvins deliver Bhujyu, animate Syava, bring Kamadya to Vimada, and return Vishnapti to Visvaka.

The gods are said to make the Sun mount to heaven.
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The Hymns of the Rigveda, Complete 2 Volumes YYMN 18. THE RIGVEDA., 407 / YMN 87.) THE RIGVEDA. 435 / AYMN 46.) THE RIQGVEDA. 447 / SERED; lines 71981-72160 confidence: medium

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

The spirit’s destinations include lofty mountain heights, the living and moving All, distant realms beyond knowledge, and all that is and is to be.
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The Hymns of the Rigveda, Complete 2 Volumes YYMN 18. THE RIGVEDA., 407 / YMN 87.) THE RIGVEDA. 435 / AYMN 46.) THE RIQGVEDA. 447 / SERED; lines 72298-72437 confidence: medium

Stanzas 20-22 present a figure later identified as Agni as friendly envoy on two paths and Lord of fuel; describe a Babe and Mother; mention milch-kine going forth; and ask thunder-armed Indra to protect nobles and princes.

Agni is described as a friendly envoy borne on two paths, and the note explains these paths as from earth to heaven and from heaven to earth.
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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 72615-72685 confidence: medium

“That conquering Car, O Indra, that sets forth at dawn, that never breaks, may we ascend for happiness.”

The speaker asks to ascend Indra’s conquering car that sets forth at dawn and never breaks.
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The Laws of Manu (Sacred Books of the East, Vol. 25) LAWS OF MANU, / IV, 235. / IV, 250. RULES FOR A SNATAKA. 1 67 / V, 2. LAWFUL AND FORBIDDEN FOOD. 1 69; lines 15351-15372 confidence: medium

A Brahmana learned in Vedic lore who follows this conduct and daily destroys his sins will be exalted in Brahman's world.

A Veda-learned Brahmana who follows this conduct is said to destroy sins and be exalted in Brahman's world.
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The Laws of Manu (Sacred Books of the East, Vol. 25) VII, 39- / VII, 52. THE KING. 2 23 / LAWS OF MANU. / VII, 53-; lines 18236-18285 confidence: high

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

The passage explicitly contrasts the vicious person's sinking to hell with the vice-free dead person's ascent to heaven.
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The Laws of Manu (Sacred Books of the East, Vol. 25) XI, 201. PENANCES FOR MINOR OFFENCES. 47 1 / XI, 212. DESCRIPTION OF PENANCES. 473 / XT, 223. DESCRIPTION OF PENANCES. 475 / XI, 235. PENANCES ; THE POWER OF AUSTERITIES. 477; lines 31057-31152 confidence: medium

Insects, snakes, moths, bees, birds, and motionless beings reach heaven by the power of austerities; the note says Govinda and Nandana relate the verse to the Kitopakhyana and Kapotakhyana in Mahabharata XII.

Insects, snakes, moths, bees, birds, and motionless beings are said to reach heaven by the power of austerities.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCCXI / SECTION CCCXII / SECTION CCCXIII / FOOTNOTES; lines 57777-57849 confidence: medium

Nilakantha's spiritual reading: Aditya indicates the unpurified soul; Brahma/Veda/self-knowledge exalts it; self-restraint and divine qualities accompany it; Dharma leads it to rest; Truth or pure knowledge is its established state.

The passage describes an unpurified soul being exalted from earthly connections, accompanied by self-restraint and divine qualities, led by Dharma to rest, and established in Truth or pure knowledge.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCIX / SECTION CCX / SECTION CCXI / SECTION CCXII; lines 19868-19938 confidence: medium

Sunda and Upasunda arrange their forces, perform preliminary departure rites, set out at night under Magha with an armed Daitya force, and ascend the skies toward the celestials.

The brothers ascend the skies to the region of the celestials, causing the celestials to abandon heaven, and then subjugate Indra's region.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCLV / SECTION CCLVI / SECTION CCLVII / SECTION CCLVIII; lines 52319-52405 confidence: high

Durvasa praises Mudgala's charity, self-restraint, fortitude, justice, sense-control, mercy, and virtue, says he has conquered worlds, and declares he will go to heaven in his own body.

Durvasa says Mudgala will go to heaven in his own body, and a celestial messenger arrives with a chariot and tells him to ascend.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCLVI / SECTION CCLVII / SECTION CCLVIII / SECTION CCLIX; lines 52408-52494 confidence: high

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

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

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

The messenger locates the supreme seat above Brahma's abode and says it is unreachable by those attached to sense objects or vices, but reachable by those detached, sense-restrained, contemplative, and given to Yoga.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCLXXIII / SECTION CCLXXIV / SECTION CCLXXV / SECTION CCLXXVI; lines 53859-53889 confidence: medium

“Ravana seized her by the hair of her head, and rose up into the air.”

Ravana seizes Sita and rises into the air while carrying her away.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCLXXV / SECTION CCLXXVI / SECTION CCLXXVII / SECTION CCLXXVIII; lines 54092-54167 confidence: medium

Trijata sees Vibhishana with umbrella, turban, white wreaths, and white unguents, and four counsellors similarly adorned, ascending the White hill; she says only these will be saved from the impending terror.

Vibhishana and four counsellors are seen ascending the summit of the White hill, and Trijata says this indicates that they alone will be saved.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCLXXVII / SECTION CCLXXVIII / SECTION CCLXXIX / SECTION CCLXXX; lines 54298-54381 confidence: medium

A huge terrifying bird, compared to “a second son of Vinata,” appears; he says he is Sampati, elder brother of Jatayu and king of birds, and that his wings burned when he and Jatayu flew toward the sun.

Sampati recounts that he and Jatayu flew toward the sun in competition, after which Sampati's wings were burned and he fell to a mountain.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCLXXXIX / SECTION CCLXL / SECTION CCLXLI / SECTION CCLXLII; lines 55313-55394 confidence: high

Narada says Savitri’s heart does not waver, approves the bestowal of Savitri, blesses the family, departs; then he rises into the sky and goes to heaven while Aswapati begins wedding preparations.

After blessing the family, Narada rises into the sky and goes to heaven.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCXIV / SECTION CCXV / SECTION CCXVI / SECTION CCXVII; lines 20277-20338 confidence: medium

Vaisampayana reports that Arjuna, called son of the wielder of the thunderbolt, tells the Brahmanas everything and sets out for Himavat, visiting Agastyavata, Vasishtha's peak, and Bhrigu's peak.

Arjuna travels to Himavat and named peaks, descends from heights, visits rivers and sacred waters, performs ablutions, and seeks holy regions.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCXL / SECTION CCXLI / SECTION CCXLII / SECTION CCXLIII; lines 51335-51402 confidence: medium

The Gandharvas rise into the skies with the sons of Dhritarashtra; Arjuna surrounds them with a wide arrow-net, compared to birds in a cage.

The Gandharvas rise into the sky with captives, and Arjuna surrounds them with a wide net of arrows.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCXLIII / SECTION CCXLIV / SECTION CCXLV / SECTION CCXLVI; lines 51516-51554 confidence: medium

Duryodhana tells Radheya he does not resent his words and explains that the Gandharvas, using powers of illusion, ascended the skies and fought from there, making combat unequal.

The Gandharvas ascend the skies, use illusion to fight from above, defeat Duryodhana's side, and lead the captives through the sky.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCXLIX / SECTION CCL / SECTION CCLI / SECTION CCLII; lines 51942-52010 confidence: medium

Karna goes north, defeats Bhagadatta, ascends Himavat while fighting, conquers the kings inhabiting Himavat, and makes them pay dues.

Karna ascends the mighty mountain Himavat while fighting foes and later reaches the mountain Sri during the southern campaign.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCXXII / SECTION CCXXIII / SECTION CCXXIV / SECTION CCXXV; lines 21052-21113 confidence: high

Swetaki's sacrifice is performed according to ordinance and in proper season, gifts to Brahmanas are large, and the priests and Sadasyas depart before Swetaki returns to his palace honored.

Swetaki's sacrifice is properly performed with priestly participation and gifts, and he is later said to ascend to heaven with the Ritwiks and Sadasyas.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCXXVII / SECTION CCXXVIII / SECTION CCXXIX / SECTION CCXXX; lines 50252-50320 confidence: medium

Mahadeva's chariot is drawn by a thousand lions, managed by Kala, and passes through blank space; the lions frighten creatures, and Mahadeva seated with Uma is compared to a radiant sunlike image.

Mahadeva's radiant chariot passes through blank space, and gods, waters, celestial beings, serpents, stars, planets, clouds, and attendants follow his train.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCXXXI / SECTION CCXXXII / SECTION CCXXXIII / SECTION CCXXXIV; lines 50751-50834 confidence: high

The king recalls that Arjuna went from the woods to Indra's abode, mastered four kinds of celestial weapons, and came back into the world after reaching heaven in human form.

Arjuna is said to go in human form to Indra's abode or heaven, master four kinds of celestial weapons, and return to the world.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CIV / SECTION CV / SECTION CVI / SECTION CVII; lines 38985-39058 confidence: medium

Sagara converts the sea, Varuna's dwelling place, into a son of himself, rules for a long period, places his grandson on the throne, and ascends to heaven.

Sagara places Ansuman on the throne and ascends to heaven; Ansuman installs Dilipa and departs; Dilipa installs Bhagiratha, retires to forest austerities, and departs to heaven.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLIV / SECTION CLV / SECTION CLVI / SECTION CLVII; lines 43067-43124 confidence: high

Yudhishthira says four years have passed in the woods and that Arjuna appointed the fifth year for arrival at Sweta after learning military science and obtaining weapons.

Yudhishthira decides to leave the hermitage and proceed toward Sweta, a sacred mountain cliff, to meet the returning Arjuna; the route moves north and higher into Himalayan terrain.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLIV / SECTION CLV / SECTION CLVI / SECTION CLVII; lines 43126-43209 confidence: medium

Yudhishthira and his brothers proceed on foot along a beast-inhabited mountain path, reach Sweta mountain with streams, gold, and gems, follow the way directed by Vrishaparva, pass difficult rocks and caves, and travel with Dhaumya, Krishna, the Parthas, and Lomasa without tiring.

The party proceeds on foot along a mountain path, reaches mountain slopes and Sweta mountain, passes difficult rocks and caves, and approaches Gandhamadana.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLIV / SECTION CLV / SECTION CLVI / SECTION CLVII; lines 43210-43253 confidence: medium

The passage describes lotus lakes, aromatic woods, blossoms, bees, flowering trees with creepers, peacocks and other birds on Gandhamadana, and calls the place a celestial sporting ground where arrival brings an extra-human state.

The speaker says that coming to the mountain has brought an extra-human state and blessing, and the party is later described as attaining an excellent state while beholding the monarch of mountains.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLVI / SECTION CLVII / SECTION CLVIII / SECTION CLIX; lines 43322-43371 confidence: medium

Krishna praises Bhima's arm-strength and asks him to terrify the Rakshasas into leaving the mountain, freeing friends from fear and allowing them to behold the auspicious variegated summit; Krishna says he has long wished to see it protected by Bhima.

Krishna asks Bhima to make Rakshasas flee so that friends are freed from fear and can see the auspicious flowered summit under Bhima's protection.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLVI / SECTION CLVII / SECTION CLVIII / SECTION CLIX; lines 43373-43455 confidence: high

Bhimasena, feeling censured by Draupadi, takes up bow, sword, and mace; he proceeds fearlessly toward the cliff and mountain, unaffected by exhaustion or fatigue.

Bhima arms himself, climbs a difficult single-person mountain path, reaches a high summit, and beholds Vaisravana's supernatural jeweled abode.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLVI / SECTION CLVII / SECTION CLVIII / SECTION CLIX; lines 43456-43470 confidence: low

Bhima advances, springs into the sky, brandishes and hurls his mace; the mace is compared to Indra's thunderbolt and to wind-speed motion.

Bhima springs into the sky immediately before hurling the mace that destroys the Rakshasa.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLVII / SECTION CLVIII / SECTION CLIX / SECTION CLX; lines 43473-43559 confidence: high

Sounds are heard in the mountain caves; Bhima is not seen; Yudhishthira/Ajatasatru, the twin sons of Madri, Dhaumya, Krishna, Brahmanas, and friends are filled with anxiety.

The companions are anxious at Bhima's absence, arm themselves, and ascend the mountain summit.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLVIII / SECTION CLIX / SECTION CLX / SECTION CLXI; lines 43613-43694 confidence: high

Kuvera says the Pandavas are entitled to protection through spiritual parentage: Jishnu by Mahendra, Vrikodara by the Wind-god, Yudhishthira by Dharma, the twins by the Aswins, and all by Kuvera; he also says Phalguna is well in heaven and possesses virtues from birth.

Arjuna is said to be in heaven, honored there, learning the science of weapons in Sakra’s abode, and expected to return after acquiring mastery.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLVIII / SECTION CLIX / SECTION CLX / SECTION CLXI; lines 43613-43694 confidence: medium

After instructing Yudhishthira, Kuvera vanishes from the mountain; thousands of Yakshas and Rakshasas follow him in jewel-decorated vehicles, and his horses course through the sky.

Kuvera vanishes from the mountain, and his Yaksha and Rakshasa retinue follows in decorated vehicles while horses course through the sky.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLX / SECTION CLXI / SECTION CLXII / SECTION CLXIII; lines 43778-43829 confidence: medium

The Pandavas pass a month thinking of Arjuna, who had gone to Vasava’s abode to learn arms; after five years in Indra’s abode, he obtains celestial weapons of many named deities, honors Indra, takes permission, and comes to Gandhamadana.

Arjuna goes to Vasava’s abode to learn arms, dwells there five years, obtains celestial weapons from Indra, honors him, receives permission, and returns to Gandhamadana.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXIII / SECTION CLXIV / SECTION CLXV / SECTION CLXVI; lines 43908-43926 confidence: medium

Vibhatsu, with his brothers and Krishna, pays homage to the son of Dharma.

Yudhishthira asks Arjuna how he passed a period in heaven, while Arjuna is present among his companions and being questioned about what occurred there.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXIII / SECTION CLXIV / SECTION CLXV / SECTION CLXVI; lines 43928-44011 confidence: high

A Brahmana asks Arjuna's destination; Arjuna tells him everything; the Brahmana praises him and tells him to engage in austerities to behold the lord of the celestials.

Arjuna ascends Himavan and performs severe penances after being told austerities will let him behold a celestial lord.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXIV / SECTION CLXV / SECTION CLXVI / SECTION CLXVII; lines 44025-44102 confidence: high

Indra says Arjuna must go to the celestial region; his tirtha ablutions and austerities enable this; Matali will take him; celestials and celestial sages have recognized him.

Indra says Arjuna must go to the celestial region, Matali invites him to come to heaven in his present frame, and Arjuna ascends the sacred celestial car.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXIV / SECTION CLXV / SECTION CLXVI / SECTION CLXVII; lines 44104-44170 confidence: high

Matali soars in the sky with the speaker, the chariot courses upward, celestials and sages worship the car, and Matali shows celestial regions, palaces, gardens, and groves.

The speaker is carried upward through the sky by Matali and shown heavenly palaces, gardens, and regions.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXIX / SECTION CLXX / SECTION CLXXI / SECTION CLXXII; lines 44480-44563 confidence: high

Arjuna tells Matali to go to the city and says he will annihilate the enemies of the lord of the celestials. Matali drives him near Hiranyapura; the sons of Diti attack with many weapons; Arjuna counters, confuses them, and cuts off many heads before they shelter in their city and rise into the firmament.

The Danavas take shelter in a city that soars to the firmament, supports them in the sky, moves at will, enters earth, rises upward, and submerges in water.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXLV / SECTION CLXLVI / SECTION CLXLVII / SECTION CLXLVIII; lines 47267-47333 confidence: high

Indradyumna's virtue having diminished, “he fell from heaven, crying, ‘My achievements are lost!’” and asked Markandeya, “Dost thou know me?”

Indradyumna falls from heaven, is recognized through remembered virtuous deeds, and is summoned by a celestial car to his deserved heavenly place.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXLVI / SECTION CLXLVII / SECTION CLXLVIII / SECTION CLXLIX; lines 47374-47452 confidence: high

Markandeya says the gods are pleased by one who gratifies Brahmanas and tells Yudhishthira he will ascend to everlasting bliss through worship of Pitris and gods and reverence for Brahmanas.

Markandeya says Yudhishthira will ascend to regions of everlasting bliss through worship of Pitris and gods and reverence for Brahmanas.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXXII / SECTION CLXXIII / SECTION CLXXIV / SECTION CLXXV; lines 17029-17112 confidence: medium

Samvarana sits day and night; Vasishtha arrives on the twelfth day, knows by ascetic power that Tapati caused the king’s condition, assures him, and ascends to interview Surya.

Vasishtha ascends upward to Surya, requests Tapati, and returns to Samvarana with her as she descends from the firmament.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXXIX / SECTION CLXXX / SECTION CLXXXI / SECTION CLXXXII; lines 45462-45545 confidence: high

The lord of born beings creates pure bodies; ancient men have fulfilled desires, truthfulness, godlike qualities, sky-ascent and return, control of life and death, and very long lives.

Ancient men can ascend to the sky and come back; spiritually accomplished Rishis return to the abode of the celestials; the addressed group is promised the supreme region.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXXVII / SECTION CLXXVIII / SECTION CLXXIX / SECTION CLXXX; lines 45197-45243 confidence: high

Nahusha says Agastya's austerity led him to question Yudhishthira about the Supreme Spirit and Brahmanas; he states that virtues, not race or family connections, secure salvation, blesses Bhimasena, and says he must go to Heaven again.

Nahusha announces that he must go to Heaven again, then leaves his serpentine form, assumes celestial shape, and goes back to Heaven.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXXX / SECTION CLXXXI / SECTION CLXXXII / SECTION CLXXXIII; lines 17705-17759 confidence: medium

Pulastya says Saktri's death came from Saktri's own curse and fault, that Viswamitra was only a blind instrument, that Saktri and Kalmashapada are in heaven, and that Parasara too has been an instrument in destroying innocent Rakshasas.

Pulastya says Saktri and Kalmashapada have ascended to heaven and are enjoying happiness there.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXXXII / SECTION CLXXXIII / SECTION CLXXXIV / SECTION CLXXXV; lines 45695-45750 confidence: high

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

Saraswati states that Vedic study and proper perception lead to ascent to celestial regions and beatitude, and she maps specific gifts to named worlds or regions.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CV / SECTION CVI / SECTION CVII / SECTION CVIII; lines 39061-39132 confidence: high

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

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

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

The Vaitarani site is compared with the path to the gods, ablution with recitation lets mortals behold that path, and Yudhishthira reports seeing all regions after bathing.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXI / SECTION CXII / SECTION CXIII / SECTION CXIV; lines 39546-39635 confidence: medium

Lomasa identifies the altar as reaching the sea, tells Yudhishthira to ascend it for valor and strength and to cross the sea, says it enters the sea at mortal touch, and undertakes an evil-averting ceremony.

Lomasa tells Yudhishthira to ascend the altar to gain valor and strength and to cross the sea; the altar enters the sea at a mortal's touch.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXLI / SECTION CXLII / SECTION CXLIII / SECTION CXLIV; lines 42021-42104 confidence: medium

Vaisampayana says that Ghatotkacha carries Krishna, other Rakshasas carry the Pandavas and Brahmanas, and Lomasa moves along the path of the Siddhas with great effulgence.

The travelers are borne rapidly by Rakshasas through distant landscapes to Kailasa and the hermitage of Nara and Narayana.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXLII / SECTION CXLIII / SECTION CXLIV / SECTION CXLV; lines 42117-42202 confidence: high

Bhima is called son of Pritha and offspring of Vayu; fearless and tireless, he ascends a peak and ranges tree-covered Gandhamadana.

Bhima ascends a peak and ranges Gandhamadana, which is populated by supernatural beings and marked by wondrous natural features.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXLII / SECTION CXLIII / SECTION CXLIV / SECTION CXLV; lines 42203-42265 confidence: medium

Hanuman, the ape and chief of monkeys, hears the sounds, knows Bhimasena to be his brother, and blocks the path leading to heaven for Bhima's safety.

Hanuman obstructs the narrow path leading to heaven so that Bhima will not pass that way and suffer curse or defeat.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXLIV / SECTION CXLV / SECTION CXLVI / SECTION CXLVII; lines 42343-42385 confidence: high

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

Rama ascends to his own abode, and Hanuman describes a path to heaven for celestials that mortals cannot pass.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXV / SECTION CXVI / SECTION CXVII / SECTION CXVIII; lines 39894-39967 confidence: medium

Yudhishthira honors Rama, Krishna, Samva, the grandson of Sini, and other Vrishnis; the honors are returned, they sit around him like celestial hosts around Indra, and he recounts adversaries' plots, forest life, and Arjuna's journey to Indra's abode for the science of arms; the Vrishnis weep at the Pandavas' leanness.

Yudhishthira recounts that Arjuna has gone to Indra's abode to learn the science of arms.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXVI / SECTION CXVII / SECTION CXVIII / SECTION CXIX; lines 12110-12134 confidence: medium

Pandu, with his two wives and eating fruits and roots, travels to Nagasata, Chaitraratha, across Kalakuta and Himavat, and to Gandhamadana.

Pandu crosses multiple named mountain regions, reaches Sata-sringa, and practices ascetic austerities there.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXVII / SECTION CXVIII / SECTION CXIX / SECTION CXX; lines 12137-12208 confidence: medium

Pandu devotes himself to asceticism, becomes favored by Siddhas, Charanas, and Rishis, controls his passions, becomes competent to enter heaven by his own energy, and becomes like a Brahmarshi.

Pandu's ascetic discipline makes him competent to enter heaven by his own energy, and he later seeks to visit heaven with the Rishis.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXVII / SECTION CXVIII / SECTION CXIX / SECTION CXX; lines 12137-12208 confidence: high

Pandu, with his two wives, tries to follow the Rishis north from the mountain of hundred peaks; the ascetics describe inaccessible mountain regions with divine retreats, celestial mansions, Kuvera's gardens, rivers, caverns, snow, and heavy rain, saying only air, Siddhas, and great Rishis can go there and warning that the princesses cannot endure it.

The Rishis describe a northward ascent of the king of mountains containing divine retreats and regions inaccessible to ordinary mortals, passable only by air, Siddhas, and great Rishis.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXXII / SECTION CXXIII / SECTION CXXIV / SECTION CXXV; lines 40433-40499 confidence: medium

Archika hill is described as a place with all-season fruits, perennial streams, celestial cairns, the Moon's bathing spot, and attending wood-dwelling ascetics including Valakhilyas and Pavakas.

Archika hill has perennial streams, three peaks and springs, celestial cairns, ascetics, and is linked with figures attaining everlasting regions; another spring is linked with deities rising upwards.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXXIII / SECTION CXXIV / SECTION CXXV / SECTION CXXVI; lines 12791-12869 confidence: medium

Rishis see Pandu's death, say he abandoned sovereignty for ascetic austerities, ascended to heaven, and left wife and infant sons in their trust.

Pandu is said to have ascended to heaven, and Madri is said to have gone with her lord to the region reserved for chaste wives.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXXV / SECTION CXXVI / SECTION CXXVII / SECTION CXXVIII; lines 12940-13016 confidence: high

Vyasa tells Satyavati that happiness has passed, sin is increasing, the Kaurava empire will not endure because of wrong and oppression, and she should go to the forest for Yoga rather than witness the annihilation of her race.

Vyasa instructs Satyavati to go to the forest for Yoga; she departs with her daughters-in-law, practices contemplation, leaves her body, and ascends to heaven.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXXV / SECTION CXXVI / SECTION CXXVII / SECTION CXXVIII; lines 40682-40737 confidence: medium

Lomasa identifies the place as Somaka's hermitage and says that anyone who spends six nights there controlling passions attains blessed regions; he tells the Kuru king to be ready to do so.

Lomasa says that anyone who spends six nights at the hermitage controlling the passions attains blessed regions.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXXVI / SECTION CXXVII / SECTION CXXVIII / SECTION CXXIX; lines 40740-40801 confidence: medium

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

Lomasa says bathing allows one to behold all worlds and removes evil deeds; the Pandu son bathes and reports seeing all worlds; the Saraswati bath is said to free sins; Plakshavatarana is called an entrance to heaven.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXXVIII / SECTION CXXIX / SECTION CXXX / SECTION CXXXI; lines 40860-40944 confidence: high

The hawk reveals, 'I am Indra,' identifies the pigeon as Agni, says they came to test the king's merit, and promises that the king's glory and holy regions will endure.

Indra promises holy regions, and the virtuous king Usinara ascends to heaven in a radiant shape after his pious deed.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXXXIX / SECTION CXL / SECTION CXLI / SECTION CXLII; lines 41884-41928 confidence: medium

Vaisampayana addresses a king; armed bowmen with bows, quivers, arrows, guana-skin finger-caps, and swords proceed with Panchali toward Gandhamadana, taking Brahmanas with them.

The armed heroes proceed toward and later start again for Gandhamadana, a mountain associated with sages and celestial beings.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXXXVI / SECTION CXXXVII / SECTION CXXXVIII / SECTION CXXXIX; lines 41558-41611 confidence: high

Lomasa says they will see the gods' playground marked with footprints and ascend the white rock Mandara, inhabited by Yakshas, Manibhadra, and Kuvera.

Lomasa says the party will ascend Mandara and that Yudhishthira is about to enter the mountainous regions.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXXXVII / SECTION CXXXVIII / SECTION CXXXIX / SECTION CXL; lines 41614-41683 confidence: high

Yudhishthira tells Bhima that invisible spirits are present, says the group may pass by asceticism and Agnihotra sacrifices, discusses Kailasa, proposes possible separation of the party, and mentions protecting Draupadi at the source of the Ganga.

The route is associated with Kailasa, Gandhamadana, the Himalaya, invisible spirits, and Rakshasas; Yudhishthira invokes asceticism and Agnihotra, and Lomasa says access to Gandhamadana is obtained only by asceticism.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXXXVIII / SECTION CXXXIX / SECTION CXL / SECTION CXLI; lines 41814-41881 confidence: high

Vishnu dismisses Earth, becomes an effulgent one-tusked boar with glowing red eyes and blazing lustre, swells in size, and raises Earth a hundred yojanas on his single radiant tusk.

The boar-form Vishnu lifts the sunken Earth a hundred yojanas on a single radiant tusk.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION IX / SECTION X / SECTION XI / SECTION XII; lines 30309-30388 confidence: high

Kunti, surrounded by flames, cries out that she and her little children may be destroyed by the fire.

Bhima announces a Garuda-like spring into the air, carries Kunti and his brothers, clears the fire, and the group departs that night.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LV / SECTION LVI / SECTION LVII / SECTION LVIII; lines 5783-5866 confidence: medium

Astika, after saving the snakes from the snake-sacrifice, later ascends to heaven when his time comes, leaving sons and grandsons behind; Sauti says the recitation of this history dispels fear of snakes.

After saving the snakes and leaving descendants, Astika is said to ascend to heaven when his time comes.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LX / SECTION LXI / SECTION LXII / SECTION LXIII; lines 6216-6309 confidence: high

The gods and Indra tell Vasu to protect virtue; Indra praises Chedi, calls Vasu his friend, promises sacred regions, grants knowledge of the three worlds, a crystal car for mid-air travel, and an unwounding garland of unfading lotuses.

Indra gives Vasu a crystal car capable of mid-air travel, and Vasu later courses through the sky and upper regions in that car.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXVIII / SECTION LXIX / SECTION LXX / SECTION LXXI; lines 35359-35433 confidence: medium

Urged by Vahuka, the steeds rise to the sky and draw the car with wind-like speed, astonishing Rituparna.

After Vahuka urges the yoked steeds, they rise to the sky and draw the car with the speed of the wind, causing amazement.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXII / SECTION LXXIII / SECTION LXXIV / SECTION LXXV; lines 8122-8194 confidence: high

Yayati meditates, takes back his decrepitude, restores Puru's youth, installs Puru on the throne, and declares him true heir whose name will continue the race.

After restoring Puru and installing him as heir, Yayati goes to the mount of Bhrigu for asceticism, fasts, leaves his body, and ascends to heaven with his wives.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXIX / SECTION LXXX / SECTION LXXXI / SECTION LXXXII; lines 36144-36232 confidence: medium

Pushkara is named as the tirtha of the God of gods; during two twilights and midday countless tirthas and groups such as Adityas, Vasus, Rudras, Sadhyas, Maruts, Gandharvas, and Apsaras are present; gods, Daityas, and Brahmarshis gained merit and godhood there.

Gods, Daityas, and Brahmarshis obtain merit and attain godhood through ascetic practice at Pushkara, while human observance can lead to Brahma's abode.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXIX / SECTION LXXX / SECTION LXXXI / SECTION LXXXII; lines 36234-36317 confidence: medium

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

The promised outcomes include ascent to the abode of Brahma, heaven, the region of Varuna, and the region of Vishnu.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXIX / SECTION LXXX / SECTION LXXXI / SECTION LXXXII; lines 36402-36425 confidence: high

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

Repeated statements link bathing or travel to sacred places with ritual merit, cleansing of sin, ascent to Brahma's region, and raising or delivering ancestors.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXIX / SECTION LXXX / SECTION LXXXI / SECTION LXXXII; lines 36402-36425 confidence: high

The next sacred region is where Saraswati mingles with the sea; gods with Brahma and ascetic Rishis go there to adore Kesava on a stated Chaitra date.

The Saraswati-sea region is a place where gods, Brahma, and Rishis adore Kesava, where Rishis complete sacrifices, and where bathing grants merit, purification, and ascent to Brahma's region.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXX / SECTION LXXXI / SECTION LXXXII / SECTION LXXXIII; lines 36515-36598 confidence: high

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

The passage lays out a sequence of tirthas whose ritual use results in reaching the region of the Sun, the abode of Brahma, the region of the Pitris, heaven, or regions granted by Narada.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXX / SECTION LXXXI / SECTION LXXXII / SECTION LXXXIII; lines 36515-36598 confidence: high

At Brahmodumvara, bathing in the tank of the seven Rishis and Kedara of Kapila and beholding Brahma purify sins and lead to Brahma's abode; at inaccessible Kedara of Kapila, ascetic penances burn sins and grant disappearance at will.

Beholding Brahma at Brahmodumvara is tied to going to Brahma's abode, and beholding Mahadeva at Saraka grants wishes and heaven.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXX / SECTION LXXXI / SECTION LXXXII / SECTION LXXXIII; lines 36714-36797 confidence: medium

At Anaraka, Brahma and other gods headed by Narayana are present; Rudra's wife is present; beholding the goddess prevents distress, beholding Visweswara cleanses sins, and beholding Narayana whose navel produced the lotus leads to Vishnu's abode.

At Anaraka, beholding the goddess, Visweswara, and Narayana is said to prevent distress, cleanse sin, make the beholder blaze forth, and lead to Vishnu's abode.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXX / SECTION LXXXI / SECTION LXXXII / SECTION LXXXIII; lines 36798-36868 confidence: high

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

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

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

The passage gives an ordered sequence of tirthas whose visits, baths, fasts, and offerings lead to heaven, virtuous regions, exalted state, or family deliverance.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXXI / SECTION LXXXII / SECTION LXXXIII / SECTION LXXXIV; lines 36871-36957 confidence: high

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

Bathing in tirtha waters, ant-hill water, Ganges-source waters, and river confluences cleanses sin, removes sorrow, rescues one's race, and grants heaven.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXXI / SECTION LXXXII / SECTION LXXXIII / SECTION LXXXIV; lines 36871-36957 confidence: medium

The pilgrim bows to Himavat and goes to the Ganges source, like the gate of heaven; bathing at Koti, residing there, and offering water oblations at Saptaganga, Triganga, and Sakravarta grant ritual merits and honor in virtuous regions. Kanakhala fasting grants horse-sacrifice merit and heaven.

The pilgrim bows to Himavat and proceeds to the Ganges source, described as like the gate of heaven, where bathing and offerings yield merit and family deliverance.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXXI / SECTION LXXXII / SECTION LXXXIII / SECTION LXXXIV; lines 36958-37041 confidence: high

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

The passage says persons ascend to heaven or divine regions through rites at tirthas, and specifically states that Rama renounced his body at Gopratra and ascended to heaven through the tirtha's efficacy.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXXI / SECTION LXXXII / SECTION LXXXIII / SECTION LXXXIV; lines 36958-37041 confidence: high

Naimisha is said to be worshipped by Siddhas; Brahma with the gods dwells there; intending to go destroys half one's sins, entering cleanses all sins, all tirthas of the earth are there, and death by fasting there brings happiness in heaven.

Renouncing life by fasting at Naimisha is said to bring happiness in heavenly regions, while renouncing life at Avimukta is said to bring deliverance.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXXI / SECTION LXXXII / SECTION LXXXIII / SECTION LXXXIV; lines 37042-37125 confidence: high

Akshaya-vata is celebrated over the three worlds; offerings to the Pitris there become inexhaustible, and bathing at Mahanadi with oblations to gods and Pitris grants eternal regions and rescues one’s race.

Bathing, drinking well-water, and performing ablutions at multiple tirthas cleanse sins and lead to heaven, Soma’s region, the solar region, or Vishnu’s region.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXXI / SECTION LXXXII / SECTION LXXXIII / SECTION LXXXIV; lines 37126-37209 confidence: high

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

The passage maps a sequence of sacred places to results including the regions of Vishnu, Mitra-Varuna, Manu, Brahma, Indra, and heaven.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXXI / SECTION LXXXII / SECTION LXXXIII / SECTION LXXXIV; lines 37126-37209 confidence: medium

The Grandsire's tank near snowcapped mountains and Kumara-Dhara grant Agnishtoma merit, fulfilled purposes, and cleansing from Brahmana-slaying; the pilgrim ascends Gauri's peak to Stana-Kunda, where touching waters, bathing, and worshipping gods and Pitris grant Vajapeya, horse-sacrifice merit, and Indra's region; Tamraruna and the Kirtika-Kausiki-Aruna confluence grant sacrificial merit and cleansing.

The pilgrim is instructed to ascend the peak of the great goddess Gauri, approach Stana-Kunda, touch its waters, bathe, worship, and thereby gain sacrifice merit and Indra's region.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXXII / SECTION LXXXIII / SECTION LXXXIV / SECTION LXXXV; lines 37263-37346 confidence: high

Rishabha mountain, Kaveri river, and Kanya tirtha are prescribed stops; visiting, bathing, or touching waters yields Vajapeya merit, merit of giving a thousand kine, heavenly joy, or cleansing from sin.

The passage states that pilgrims or exemplary figures rejoice in heaven, ascend to heaven, reach celestial or Vasuki regions, ascend to Brahma's region, or attain an exalted state after ritual acts at sacred places.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXXII / SECTION LXXXIII / SECTION LXXXIV / SECTION LXXXV; lines 37427-37503 confidence: medium

The tirtha description is to be recited only to qualified recipients and is praised as holy, blessed, meritorious, sin-destroying, heaven-giving, and intellect-sharpening.

The passage presents visiting, bathing at, and reciting the tirthas as destroying sin, producing merit, leading to heaven, and ultimately connected with salvation.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXXIII / SECTION LXXXIV / SECTION LXXXV / SECTION LXXXVI; lines 9178-9226 confidence: high

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

Yayati retires to the forest, practices vows and austerities, and ascends to heaven.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXXV / SECTION LXXXVI / SECTION LXXXVII / SECTION LXXXVIII; lines 37629-37696 confidence: medium

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

Beholding Mahadeva's image is said to lead a mortal to Siva's region; divine penances are linked to salvation; austerities on Ujjayanta lead to being regarded in heaven.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXXVI / SECTION LXXXVII / SECTION LXXXVIII / SECTION LXXXIX; lines 37699-37740 confidence: high

The sacred Viswamitra river has many tirthas; on its banks Yayati, son of Nahusha, fell from heaven among the virtuous and obtained again the eternal regions of the righteous.

Yayati is said to have fallen from heaven on the banks of the Viswamitra river and then obtained again the eternal regions of the righteous.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXXVI / SECTION LXXXVII / SECTION LXXXVIII / SECTION LXXXIX; lines 9321-9402 confidence: high

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

Yayati recounts leaving Earth, gaining high regions by religious merit, dwelling in successive regions for long periods, and reaching the abodes or regions associated with Indra, the Creator, Vishnu, and Nandana.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXXVIII / SECTION LXXXIX / SECTION XC / SECTION XCI; lines 37819-37873 confidence: high

Lomasa says he travelled at will over all regions to Sakra's abode, saw Arjuna seated on the same seat with Sakra, and was astonished.

Arjuna is reported to be in Sakra's abode or heaven, seated with Sakra, and to have acquired divine weapons and training there.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION VIII / SECTION IX / SECTION X / SECTION XI; lines 22993-23077 confidence: high

Narada asks Aditya how, by penance, acts, charms, or rites, he might behold the sacred, sin-cleaning Sabha of the Grandsire.

Narada asks how he may behold the Sabha; Aditya prescribes a thousand-year meditative Brahma vow; after Narada completes the vow on Himavat, Surya takes him to the heavenly Sabha.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XC / SECTION XCI / SECTION XCII / SECTION XCIII; lines 9674-9775 confidence: high

Ashtaka asks about "five golden cars"; Yayati says they will carry the group to regions of bliss and says, "Behold, the glorious path to heaven becomes visible."

The passage describes a visible path to heaven, five golden cars that carry the monarchs to bliss, and Yayati's ascent to heaven.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XCIII / SECTION XCIV / SECTION XCV / SECTION XCVI; lines 10128-10187 confidence: high

Mahabhisha is introduced as an Ikshvaku king, lord of the earth, truthful and powerful, who gratifies the chief of the celestials through a thousand horse-sacrifices and a hundred Rajasuyas and attains heaven.

Mahabhisha's thousand horse-sacrifices and hundred Rajasuyas gratify the chief of the celestials and precede his attainment of heaven.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XCVIII / SECTION XCIX / SECTION C / SECTION CI; lines 10684-10716 confidence: medium

Before Vichitravirya attains majority, Santanu realizes the influence of Time and ascends to heaven; Bhishma, under Satyavati's command, installs Chitrangada.

The passage says Santanu ascends to heaven after realizing the influence of Time, and the Gandharva ascends to heaven after slaying Chitrangada.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XI / SECTION XII / SECTION XIII / SECTION XIV; lines 30454-30503 confidence: medium

Salwa came to empty Dwaraka during Krishna's absence in the precious-metal Souva car, fought the youthful Vrishnis, slew many, and devastated the gardens.

Salwa arrives in the Souva and later rises into the sky on a precious-metal car capable of going anywhere at will.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XII / SECTION XIII / SECTION XIV / SECTION XV; lines 2900-2932 confidence: high

Jaratkaru discharges his heavy debt to his sires; they are relieved from bondage and ascend to heaven, and Jaratkaru later goes to heaven leaving Astika behind.

Jaratkaru's sires are relieved from bondage and ascend to heaven, and Jaratkaru later goes to heaven after acquiring religious merit.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XIII / SECTION XIV / SECTION XV / SECTION XVI; lines 2935-2986 confidence: high

The child rises to the sky and is identified as the charioteer of Surya, seen in the hour of morning.

The first child of Vinata rises to the sky and is identified as Surya's charioteer, seen at morning.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XIV / SECTION XV / SECTION XVI / SECTION XVII; lines 23633-23704 confidence: high

Vasudeva says death is uncertain, battle is a duty, good policy enables success, open battle with very powerful foes is unwise, secret entry and attack may be used, and Jarasandha will either be slain or slay them so that they ascend to heaven.

Vasudeva says the warriors will either slay Jarasandha in battle or ascend to heaven if slain by him.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XIX / SECTION XX / SECTION XXI / SECTION XXII; lines 24075-24151 confidence: high

Krishna says they have come to slay Jarasandha for the sake of distressed people, states that Kshatriyas in battle are like persons installed in sacrifices, and says death in battle certainly leads to heaven, citing Indra's victory over the Asuras.

Krishna says a Kshatriya falling in open fight ascends to eternal heaven and that death in battle has heaven as its certain consequence.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XLI / SECTION XLII / SECTION XLIII / SECTION XLIV; lines 33187-33218 confidence: medium

The gods and Gandharvas procure an Arghya, reverence the son of Pritha, provide water for washing his feet and face, and bring the prince into Indra's palace.

Arjuna is honored by celestial beings, brought into Indra's palace, and lives for five years in heaven.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XLIII / SECTION XLIV / SECTION XLV / SECTION XLVI; lines 33358-33422 confidence: high

The epilogue says that one who listens to the history of the son of Pandu avoids lustful desires, becomes free of pride, arrogance, wrath, and other faults, and ascends to heaven.

The closing statement says that hearing the account prevents lustful desire, removes pride, arrogance, wrath, and other faults, and leads to ascent to heaven.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XLIV / SECTION XLV / SECTION XLVI / SECTION XLVII; lines 33425-33505 confidence: high

Lomasa goes to Indra's abode, bows, sees Arjuna occupying half of Vasava's seat, and wonders how a Kshatriya attained a divine seat.

Arjuna is seen in Indra's abode sharing Indra's seat, has come to acquire weapons, and is expected to return to earth as a master of weapons.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XLIV / SECTION XLV / SECTION XLVI / SECTION XLVII; lines 4996-5090 confidence: low

Jaratkaru angrily says the Naga wife has insulted him and that the sun cannot set at the usual time if he is asleep; she replies that she woke him only to prevent loss of virtue.

Jaratkaru says that the sun has no power to set in the usual time if he is asleep, linking his ascetic status to the setting sun.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XLIX / SECTION L / SECTION LI / SECTION LII; lines 33750-33834 confidence: medium

Janamejaya asks what Yudhishthira and the other sons of Pandu did when Partha went to Indra's region for obtaining weapons.

Partha is said to have gone to Indra's region for obtaining weapons.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XLIX / SECTION L / SECTION LI / SECTION LII; lines 33750-33834 confidence: medium

Bhima urges summoning Partha and Janardana to slay the sons of Dhritarashtra before twelve years are complete, names Duryodhana, Karna, and the Sauvalas as foes, and says any sin may be washed off by sacrifices so they may ascend to a superior heaven.

Bhima says any sin could be washed off by various sacrifices, allowing them to ascend to a superior heaven.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XLV / SECTION XLVI / SECTION XLVII / SECTION XLVIII; lines 33508-33549 confidence: medium

Dhritarashtra hears from Dwaipayana of Arjuna's arrival and stay at Indra's abode, then speaks to Sanjaya.

Arjuna is reported to have arrived and stayed at Indra's abode.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XLVI / SECTION XLVII / SECTION XLVIII / SECTION XLIX; lines 5159-5235 confidence: medium

Saunaka asks for details of “all that king Janamejaya had asked his ministers about his father's ascension to heaven,” and Sauti frames the topic as “the death of Parikshit.”

Saunaka frames the inquiry as concerning Janamejaya’s father’s ascension to heaven, while the ministers recount how Parikshit left the world and died.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XLVII / SECTION XLVIII / SECTION XLIX / SECTION L; lines 5325-5358 confidence: medium

Janamejaya says he has heard of his father's ascension to heaven and resolves not to delay avenging the injury upon Takshaka, whom he says killed and burned his father while making Sringin only a secondary cause.

Janamejaya explicitly refers to the account of his father's ascension to heaven.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XVI / SECTION XVII / SECTION XVIII / SECTION XIX; lines 23802-23867 confidence: high

Vrihadratha practices ascetic penances in the woods and ascends to heaven with his wives; Jarasandha receives the boons uttered by Kausika and rules like a father.

Vrihadratha lives in the woods, practices ascetic penances, and ascends to heaven with his wives.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XVIII / SECTION XIX / SECTION XX / SECTION XXI; lines 30906-30969 confidence: medium

Salwa, called the speaker's enemy, ascends the sky and hurls Sataghnis, maces, flaming lances, and clubs; the speaker cuts the weapons apart with swift arrows amid noise in the welkin.

Salwa ascends the sky and attacks from above while the speaker cuts the incoming weapons apart with arrows.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XX / SECTION XXI / SECTION XXII / SECTION XXIII; lines 3335-3421 confidence: high

Garuda emerges from the egg without his mother's help, shines like fire and lightning, can assume forms and move at will, grows in size, ascends the sky, and roars fiercely.

Soon after birth, Garuda increases his body and ascends the skies.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXII / SECTION XXIII / SECTION XXIV / SECTION XXV; lines 3483-3530 confidence: high

Vinata carries Kadru on her shoulders, Garuda carries the snakes on his back, and Garuda begins to ascend toward the Sun.

Garuda ascends toward the Sun, and the snakes he carries suffer from the Sun's heat.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXVI / SECTION XXVII / SECTION XXVIII / SECTION XXIX; lines 3751-3772 confidence: high

Garuda, remembering his father's words, goes to the lake, sees clear water with birds around it, seizes the elephant and tortoise one in each claw, and soars high into the air.

Garuda seizes the elephant and tortoise and then soars high into the air.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXVII / SECTION XXVIII / SECTION XXIX / SECTION XXX; lines 3775-3848 confidence: high

To avoid killing the Rishis, Garuda holds the elephant and tortoise more firmly and carries the bough in his beak as he rises on his wings.

Garuda rises on his wings and courses through the skies while carrying a tree branch, an elephant, and a tortoise; the passage explicitly explains his name through the bearing of a heavy weight.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXXI / SECTION XXXII / SECTION XXXIII / SECTION XXXIV; lines 25116-25168 confidence: medium

The sacrificial compound is handsome, with lasting palaces, guards, warriors, celestial cars, dwellings for Brahmanas, gem-adorned mansions for kings, wealth, and crowds of beautiful and wealthy kings; the palace tops reach the cars of gods who came to behold the sacrifice.

The palaces in the sacrificial compound are described as so high that their tops touch the cars of gods who come to see the sacrifice.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXXIV / SECTION XXXV / SECTION XXXVI / SECTION XXXVII; lines 32496-32548 confidence: medium

Creatures leave Arjuna's path as he travels desiring to behold Indra; he crosses mountains, reaches sacred Himavat, passes Gandhamadana and dangerous places, and reaches Indrakila.

Arjuna travels through sacred mountains and ascetic regions with the stated desire to behold Indra, then receives instruction to seek the sight of Siva.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXXIX / SECTION XL / SECTION XLI / SECTION XLII; lines 33009-33053 confidence: high

Matali descends, bows, and tells Arjuna that Sakra/Indra, his father, has sent the car and commanded him to bring Arjuna so the gods may behold him; Sankara and celestial groups wait, and Arjuna will return after obtaining weapons.

Matali commands Arjuna to ascend Indra's car and go to the region of the celestials.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXXIX / SECTION XL / SECTION XLI / SECTION XLII; lines 33055-33106 confidence: high

After farewell to the mountain, Arjuna ascends the celestial car, travels through the firmament, becomes invisible to mortals, and sees many beautiful cars.

Arjuna ascends an effulgent celestial car and courses through the firmament toward Indra's heavenly city.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXXV / SECTION XXXVI / SECTION XXXVII / SECTION XXXVIII; lines 32551-32634 confidence: high

Janamejaya asks for Arjuna's weapon acquisition, solitary forest entry, divine gratification, and extraordinary battle with Bhava.

Arjuna leaves at Yudhishthira's command, goes north toward Himavat, and seeks the sight of Sakra and Sankara in connection with weapon acquisition.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXXV / SECTION XXXVI / SECTION XXXVII / SECTION XXXVIII; lines 32551-32634 confidence: medium

Arjuna, called son of Indra, travels north toward Himavat with a celestial bow and golden-hilted sword.

The quest moves north toward the summit and breast of Himavat, through a solitary forest marked by heavenly sounds, falling flowers, and sacred rivers.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXXVII / SECTION XXXVIII / SECTION XXXIX / SECTION XL; lines 32817-32887 confidence: medium

The three-eyed god commands Arjuna to go into heaven; Arjuna worships with bent head and joined hands; Bhava gives Gandiva, destructive of Danavas and Pisachas, and leaves the snowy mountain with Uma, going into the skies.

The three-eyed deity commands Arjuna to go into heaven, and Mahadeva ascends into the skies with Uma in Arjuna's sight.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXXVIII / SECTION XXXIX / SECTION XL / SECTION XLI; lines 32966-33006 confidence: high

The chief of the celestials tells Arjuna he is an ancient god who has achieved high success but must still accomplish the gods' purposes; he must ascend to heaven, and a car with Matali will take him there to receive celestial weapons.

The chief celestial explicitly tells Arjuna he must ascend to heaven and says a car with Matali will descend to earth to carry him there.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 THE MAHABHARATA / ADI PARVA / SECTION I / SECTION II; lines 1261-1344 confidence: high

The Pandavas enter Dwaita wood and later Kamyaka; Vyasa gives Yudhishthira Pratismriti; Arjuna searches for weapons, battles Mahadeva in hunter guise, meets the lokapalas, receives weapons, and journeys to Indra's regions for arms.

Arjuna searches for weapons, battles Mahadeva in hunter guise, meets celestial guardians, receives weapons, and travels to Indra's regions for arms.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 THE MAHABHARATA / ADI PARVA / SECTION I / SECTION II; lines 1261-1344 confidence: high

The Pandavas go to Gandhamadana and Narayana's asylum; Bhima journeys at Draupadi's request for the sweet-scented flower, meets Hanuman in a banana grove, bathes in a tank, destroys flowers, and battles Rakshasas and Yakshas.

Bhima travels to Gandhamadana for a sweet-scented flower, meets Hanuman, battles powerful beings, and later ascends the hills of Kailasa.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 THE MAHABHARATA / ADI PARVA / SECTION I / SECTION II; lines 1607-1692 confidence: high

Anusasana Parva is summarized as Bhishma’s exposition of duties reconciling Yudhishthira and as including detailed rules of Dharma, charity, truth, Brahmanas, kine, duties in time and place, and Bhishma’s ascension to Heaven.

The passage explicitly says that Bhishma’s ascension to Heaven is described in the Anusasana Parva.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 THE MAHABHARATA / ADI PARVA / SECTION I / SECTION II; lines 1694-1757 confidence: high

"Yudhishthira ... refused to ascend it without his companion"; Dharma then abandons canine form and shows himself.

A celestial car comes for Yudhishthira, but he refuses to ascend without the dog, and Dharma then recognizes his steady adherence to virtue.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 TRANSLATOR'S PREFACE / THE MAHABHARATA / ADI PARVA / SECTION I; lines 680-763 confidence: high

Arjuna goes to celestial regions, obtains celestial weapons from Indra, vanquishes Kalakeyas and Paulomas made invulnerable by a boon, goes to Indra's regions for destruction of Asuras, and returns successful.

Arjuna goes to celestial regions, receives weapons from Indra, defeats invulnerable Kalakeyas and Paulomas, goes to Indra's regions to destroy Asuras, and returns successful.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 TRANSLATOR'S PREFACE / THE MAHABHARATA / ADI PARVA / SECTION I; lines 936-972 confidence: high

History and Puranas aid exposition of the Veda; the Veda fears an uninformed person; recitation of Vyasa's Veda brings advantage and destroys sin; reverent listening brings long life, renown, and heaven.

Reverent daily listening to the sacred work is said to bring long life, renown, and ascent to heaven.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 VANA PARVA / SECTION I / SECTION II / SECTION III; lines 29462-29499 confidence: low

By virtue of the hymn, one may obtain victory in war, immense wealth, and be led from sins to the solar region.

The hymn is said to lead the reciter from all sins to the solar region.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 FOOTNOTES / BOOK 7 / DRONA PARVA / SECTION I; lines 38107-38182 confidence: low

Bhishma had classed Karna as an Ardha-ratha; angered, Karna vowed not to fight while Bhishma lived, said he would act if Bhishma attained heaven after being slain by the Pandavas, and did not fight for the first ten days.

In Karna's vow, Bhishma slain by the Pandavas is described as attaining heaven.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CI / SECTION CII / SECTION CIII / SECTION CIV; lines 15298-15373 confidence: high

Matali proposes taking Sumukha with Narada to Sakra to obstruct Suparna or learn Sumukha’s life-span; they go to heaven, see Sakra, and find four-armed Vishnu present.

Matali, Narada, Aryaka, and Sumukha go to heaven to appear before Sakra while seeking protection or determination of Sumukha’s life-span.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CIX / SECTION CX / SECTION CXI / SECTION CXII; lines 15820-15871 confidence: medium

Narada narrates that Garuda tells the Brahmana to mount his back, and Galava rides on Garuda's back.

Garuda, a sky-ranging being, carries Galava on his back at overwhelming speed through the air.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CLII / SECTION CLIII / SECTION CLIV / SECTION CLV; lines 53613-53699 confidence: medium

Anjanaparvan soars into the sky, roars like a cloud, showers trees, is pierced in the welkin by Aswatthaman, and is slain by him, 'even as Mahadeva' slew Andhaka.

Anjanaparvan soars into the sky and attacks from the welkin; later the combatants' arrows clash in the welkin and Ghatotkacha manifests in the firmament.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CLIX / SECTION CLX / SECTION CLXI / SECTION CLXII; lines 54669-54746 confidence: medium

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

The spirits of slain warriors are described as being about to enter celestial regions while present at the illuminated battlefield.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CLXXII / SECTION CLXXIII / SECTION CLXXIV / SECTION CLXXV; lines 56043-56126 confidence: medium

Ghatotkacha covers Karna with shafts like Rahu covering the sun, hurls a gold-decked mace, and then soars into the sky roaring and showering trees; Karna counters the attacks.

Ghatotkacha repeatedly soars into the sky or descends from it, raining trees, arrows, weapons, and stones while Karna attacks him in the sky.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CLXXVI / SECTION CLXXVII / SECTION CLXXVIII / SECTION CLXXIX; lines 56579-56618 confidence: medium

The dart destroys Ghatotkacha's illusion, pierces his breast, rises into the night, enters a starry constellation, and kills him while he roars and shines like a mountain or cloud mass.

After piercing Ghatotkacha, the dart soars aloft in the night and enters a starry constellation in the firmament.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CLXXXI / SECTION CLXXXII / SECTION CLXXXIII / SECTION CLXXXIV; lines 57138-57167 confidence: medium

The host or sea of troops awakens under the moon, compared to lotuses opening and the ocean swelling; battle begins again on earth for destruction among men desiring heaven.

The battle resumes between men described as desiring to attain heaven.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CV / SECTION CVI / SECTION CVII / SECTION CVIII; lines 15594-15635 confidence: medium

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

The east is described as the gate of Day and Time, the gate of the three worlds, and the path of heaven and felicity.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXC / SECTION CXCI / SECTION CXCII / SECTION CXCIII; lines 58031-58116 confidence: medium

Drona advances knowing he will die; the earth trembles, winds blow, meteors fall from the sun, weapons blaze, cars rattle, steeds shed tears, Drona loses energy, his left eye and hand twitch, and he remembers Rishis' words about leaving the world for heaven.

Drona advances knowing he will die, ominous signs occur, and he remembers Rishis' words about leaving the world for heaven.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXC / SECTION CXCI / SECTION CXCII / SECTION CXCIII; lines 58117-58201 confidence: high

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

Drona's death is narrated as a yogic passage upward to heaven, Brahman's region, the sky, and the stellar path.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXC / SECTION CXCI / SECTION CXCII / SECTION CXCIII; lines 58117-58201 confidence: high

Drona's ascent appears as if two suns were in the firmament; the sky blazes with light and delighted celestials utter joyful sounds.

Drona's ascent is accompanied by the appearance of two suns, a blazing sky, celestial joy, and later a blazing smokeless form.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXIII / SECTION CXIV / SECTION CXV / SECTION CXVI; lines 35027-35109 confidence: low

Bhishma tells Yudhishthira: “I no longer desire to protect...this body of mine” and asks him to “strive to slay me,” placing Partha with the Panchalas and Srinjayas at the front.

Bhishma calls his words heaven-leading, and the Pandavas advance resolved either to conquer or go to heaven.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXIX / SECTION CXX / SECTION CXXI / SECTION CXXII; lines 16370-16411 confidence: high

Narada narrates that Yayati, recognized by virtuous persons, rises again to heaven without touching earth, regains celestial form, and receives celestial adornment.

Yayati rises again to heaven without touching earth and is later described as ascending again after being hurled from heaven.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXVI / SECTION CXVII / SECTION CXVIII / SECTION CXIX; lines 35419-35455 confidence: high

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

Combatants set their hearts on the region of Brahma, the king's sons desire to lay down their lives and make heaven their goal, and the Pandavas are eager to win the highest heavens.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXVIII / SECTION CXIX / SECTION CXX / SECTION CXXI; lines 16294-16367 confidence: high

The four kings ask who Yayati is; he says he is the royal sage Yayati, fallen from heaven because his virtue expired. They offer him their virtues and sacrifice fruits, and he refuses to accept or lessen others' virtues.

The kings, Madhavi, and Galava offer virtue, sacrificial fruits, or ascetic austerities so that Yayati may be rescued and ascend to heaven again.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXX / SECTION CXXI / SECTION CXXII / SECTION CXXIII; lines 16414-16474 confidence: high

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

The passage explicitly describes Yayati as hurled from heaven through vanity and later restored, and calls the episode his fall and re-ascension.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXXII / SECTION CXXIII / SECTION CXXIV / FOOTNOTES; lines 36440-36566 confidence: high

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

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

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

The fallen warriors are said to obtain celestial or resplendent bodies before ascending to heaven.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXXXIX / SECTION CXL / SECTION CXLI / SECTION CXLII; lines 51857-51868 confidence: high

Bhurisravas is said to be sanctified by prowess and weapon-death; casting off his body in battle, he repairs to high regions and fills the welkin with his virtues.

Bhurisravas casts off his body in battle and repairs to regions on high.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION II / SECTION III / SECTION IV / SECTION V; lines 38434-38487 confidence: medium

Duryodhana says Bhishma was commander, protected them in fair fight for ten days, slew many enemies, and is about to ascend to heaven.

Bhishma is described as being about to ascend to heaven after serving as commander and fighting for ten days.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION III / SECTION IV / SECTION V / SECTION VI; lines 511-577 confidence: high

Durga is described as born in Yasoda's womb, linked with Narayana and Nanda, terrifier of Kansa, sister of Vasudeva, and as ascending the skies after Kansa dashed her on stone.

The passage states that Durga ascended the skies after Kansa dashed her on a stony platform.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION IV / SECTION V / SECTION VI / SECTION VII; lines 23496-23569 confidence: medium

Malyavat's golden-complexioned men are from Brahman's region, practice severe austerities, enter the sun for protection of creatures, proceed before Aruna around the sun, and later enter the lunar disc.

Malyavat ascetics enter the sun for the protection of creatures, surround it, and later enter the lunar disc.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LIII / SECTION LVI / SECTION LVII / SECTION LVIII; lines 43286-43325 confidence: medium

Rudra, gratified with Sivi's righteous deeds, grants a boon that Sivi's wealth, devotion, fame, religious acts, the love of creatures, and heaven be inexhaustible.

Sivi receives heaven as part of Rudra's boon and, when his time comes, leaves this world for heaven.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LVI / SECTION LVII / SECTION LVIII / SECTION LIX; lines 43328-43385 confidence: high

Rama goes to heaven with his four kinds of subjects after establishing his own eight-house line, and Narada tells Srinjaya not to lament his son Swaitya.

Rama takes his four kinds of subjects with him and goes to heaven.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LVII / SECTION LVIII / SECTION LIX / SECTION LX; lines 43388-43424 confidence: high

Bhagiratha ascends to the region of Brahman through the grace of the Brahmanas, and sun-subsisting Rishis wait upon him as they wait upon the sun and its deity.

Bhagiratha is said to ascend to the region of Brahman through the grace of the Brahmanas.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LVIII / SECTION LIX / SECTION LX / SECTION LXI; lines 43427-43449 confidence: high

Those who saw Dilipa, a firm bowman, truthful speaker, and profuse sacrificial giver, ascended to heaven.

The passage says that even those who saw Dilipa succeeded in ascending to heaven.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXII / SECTION LXIII / SECTION LXIV / SECTION LXV; lines 43579-43610 confidence: medium

Sasavindu’s kingdom is full of contented, well-fed, happy people and free from inroads of evil; after ruling for many years, he ascends to heaven.

After a long prosperous rule, Sasavindu is said to have ascended to heaven.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXIX / SECTION LXX / SECTION LXXI / SECTION LXXII; lines 44021-44104 confidence: medium

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

Arjuna asks whether Abhimanyu ascended to heaven after battle and imagines Yama and other gods receiving him as a favourite guest.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXIX / SECTION LXX / SECTION LXXI / SECTION LXXII; lines 44105-44176 confidence: high

Vasudeva consoles tearful Partha, says brave unretreating Kshatriyas are ordained to die in battle, says Abhimanyu ascended to righteous regions, and urges Arjuna to comfort others.

Krishna says unretreating heroic warriors attain the ordained Kshatriya goal in battle and that Abhimanyu has ascended to regions for righteous persons.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXX / SECTION LXXI / SECTION LXXII / SECTION LXXIII; lines 44179-44221 confidence: high

Yudhishthira reports that Abhimanyu slew many men, steeds, elephants, cars, princes, unnamed warriors, and King Vrihadvala before dying; he says Abhimanyu ascended to heaven.

Yudhishthira says Abhimanyu has ascended to heaven and also says Abhimanyu dispatched King Vrihadvala to heaven.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXXIV / SECTION LXXV / SECTION LXXVI / SECTION LXXVII; lines 44514-44576 confidence: high

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

Vasudeva says Subhadra's son died according to Kshatriya custom, sent foes to Yama, attained eternal regions for the righteous, and went to heaven.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXXVII / SECTION LXXVIII / SECTION LXXIX / SECTION LXXX; lines 44783-44866 confidence: high

Arjuna sees himself journeying through the sky with Krishna, who holds his left arm; they reach the foot of Himavat, Manimat mountain frequented by Siddhas and Charanas, and the White mountain in the north.

Arjuna sees himself traveling through the sky with Krishna to Himavat, Manimat, the White mountain, Mandara, and finally a blazing mountain where the bull-marked god is seen.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXXXI / SECTION LXXXII / SECTION LXXXIII / SECTION LXXXIV; lines 45150-45233 confidence: medium

Brahmanas old in austerity, knowledge, years, rites, and sacrifices bless Arjuna with victory; he ascends the chariot sanctified with victory-giving mantras, compared to the blazing Sun ascending the eastern mountain and shining on Meru.

Arjuna's mounting of the chariot is compared to the blazing Sun ascending the eastern mountain and shining on Meru.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXXXVIII / SECTION LXXXIX / SECTION XC / SECTION XCI; lines 32119-32204 confidence: medium

Iravat goes to the region of Indra, salutes Arjuna, and says, “I am Iravat, blessed be thou, and I am thy son, O lord”; Arjuna remembers and embraces him.

Iravat hears that Arjuna has gone to the region of Indra, goes there, and encounters him in Indra's abode.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXXXVIII / SECTION LXXXIX / SECTION XC / SECTION XCI; lines 32205-32282 confidence: medium

Iravat cuts Alamvusha's bow and shafts; Alamvusha rises into the welkin with illusion, Iravat follows with illusion, cuts his limbs apart, and Alamvusha is re-born with youthful appearance, his form and age depending on will.

Alamvusha rises into the welkin through illusion, and Iravat follows him there for continued combat.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION V / SECTION VI / SECTION VII / SECTION VIII; lines 38649-38734 confidence: high

Drona is said to scorch the world like the Sun at the end of the Yuga, then proceed to heaven; after slaying more than two Akshauhinis, he is slain by Dhrishtadyumna and attains the highest state.

Drona is slain after great battle feats and is said to proceed to heaven and attain the highest state.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XCI / SECTION XCII / SECTION XCIII / SECTION XCIV; lines 32482-32565 confidence: high

"Quickly then he soared up into the firmament like Garuda" and uttered loud roars that resounded through the sky and directions.

Ghatotkacha is deeply pierced by arrows and then soars into the firmament like Garuda.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XIII / SECTION XIV / SECTION XV / SECTION XVI; lines 24311-24366 confidence: medium

Kaurava-aligned kings and princes are described as obedient to Duryodhana, cased in mail and deer-skins, and prepared to ascend to Brahma’s region while commanding ten Akshauhinis.

The Kaurava-aligned commanders are described as prepared, for Duryodhana’s sake, to ascend to the region of Brahma.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XIV / SECTION XV / SECTION XVI / SECTION XVII; lines 24369-24452 confidence: high

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

Bhishma explicitly frames the warriors' battle as a broad door and eternal path leading to heaven and to the regions of Sakra and Brahman.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XL / SECTION XLI / SECTION XLII / SECTION XLIII; lines 10356-10429 confidence: medium

The passage links Vyakarana with universal knowledge, says one established in Truth and knowing Brahman is a Brahmana, and states that a Kshatriya practicing such virtues may behold Brahman and attain a high state by ascending step by step according to the Vedas.

The passage says a Kshatriya may attain the high state by ascending step by step according to what is indicated in the Vedas.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XLIII / SECTION XLIV / SECTION XLV / SECTION XLVI; lines 42459-42544 confidence: medium

Bowless and carless, Abhimanyu takes up sword and shield, jumps into the sky, moves like Garuda, and the bowmen watch for openings as he may fall upon them sword in hand.

The bowless and carless Abhimanyu jumps into the sky and courses there like Garuda with sword and shield.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XLIV / SECTION XLV / SECTION XLVI / SECTION XLVII; lines 42635-42654 confidence: high

"The heroic Abhimanyu, who without retreating from battle hath been slain, hath certainly ascended to heaven. Stay then, and fear not, for we shall yet vanquish our foes."

Yudhishthira states that Abhimanyu, slain without retreating, ascended to heaven and reached the abode of Indra and the bright regions of the righteous.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XLVII / SECTION XLVIII / SECTION XLIX / SECTION L; lines 42764-42856 confidence: high

Vyasa says the brave youth, after slaying numerous foes, “hath ascended to heaven,” and adds: “Death takes all viz., Gods and Danavas and Gandharvas (without exception).”

Vyasa says the brave youth who slew many foes ascended to heaven.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XLVIII / SECTION XLIX / SECTION L / SECTION LI; lines 11475-11524 confidence: medium

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

The bowmen are described as treading an ancient track leading up to heaven, and Kshatriya death in battle is called good and meritorious.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXI / SECTION XXII / SECTION XXIII / SECTION XXIV; lines 25020-25103 confidence: medium

The speaker says fair battle is the best Kshatriya duty and an open gate of heaven; refusal brings sin and infamy; slain, the warrior attains heaven, and victorious, he enjoys Earth.

A fair battle is likened to an open gate of heaven, and the speaker says that if slain the warrior will attain heaven.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXI / SECTION XXII / SECTION XXIII / SECTION XXIV; lines 25549-25587 confidence: medium

With great effort the devotee, cleansed of sins, attains perfection after many births and reaches the supreme goal.

The devotee strives with great effort, is cleansed of sins, attains perfection after many births, and reaches the supreme goal.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXI / SECTION XXII / SECTION XXIII / SECTION XXIV; lines 25734-25815 confidence: high

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

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

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

The passage assigns high, middle, and downward outcomes to goodness, passion, and darkness, including spotless regions and differing rebirths after dissolution.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXIX / SECTION XXX / SECTION XXXI / SECTION XXXII; lines 8415-8487 confidence: high

"Arjuna, the son of Pritha, leaving this world ascended to the very heavens and was honoured there"; Sanjaya links this to the will of the Gods and the weakness of individual exertion.

Arjuna is said to have left this world, ascended to the heavens, and been greatly honoured there.
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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 7979-8062 confidence: medium

Indra practices austerities, gives up pleasures, cherishes virtue, truth, self-control, forbearance, impartiality, and humanity, and attains sovereignty over the gods by work.

Indra and Vrihaspati give up pleasure, practice austerity or self-control, and attain sovereignty or preceptorship among celestials.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXX / SECTION XXXI / SECTION XXXII / SECTION XXXIII; lines 8612-8695 confidence: medium

The passage discusses misuse of wealth, throwing two types of persons into water, the yogic mendicant and fallen warrior piercing the sun, classes of men, dependent property, three crimes, the three gates of hell, and persons not to be forsaken.

The mendicant accomplished in yoga and the warrior fallen in open fight are said to be able to pierce the orb of the sun.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCC / SECTION CCCI / SECTION CCCII / SECTION CCCIII; lines 56478-56523 confidence: medium

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

Tamas is linked with hell, Rajas with humanity, Sattwa with ascent to deity regions, and conduct with intermediate or deity status.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLI / SECTION CCCLII / SECTION CCCLIII / SECTION CCCLIV; lines 64165-64253 confidence: high

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

The guest says heaven has many doors and catalogs many duties or practices leading to heaven.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLX / SECTION CCCLXI / SECTION CCCLXII / SECTION CCCLXIII; lines 64635-64658 confidence: high

Surya says the being is not the god of fire, not an Asura, and not a Naga, but a Brahmana who attained heaven through successful observance of the Unccha vow.

The Brahmana succeeds in the Unccha vow, performs heaven-leading acts, attains heaven, and remains in the disc of Surya.
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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 65888-66020 confidence: medium

The note alludes to a story of an owl going to heaven for breaking a thousand eggs laid by a deadly poisonous she-serpent.

The owl is said to go to heaven after breaking a thousand eggs laid by a deadly poisonous she-serpent.
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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 66896-67010 confidence: medium

Yoga works teach control of the main duct; the soul can be withdrawn into the brain, called a lotus of a thousand leaves, bringing freedom from food and sleep and long divine contemplation.

The soul is withdrawn by will into the brain in the head, producing freedom from food and sleep and prolonged divine contemplation.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 68109-68229 confidence: medium

Freedom from Rajas is glossed as freedom from senses; destruction of the gross body after death means escape from rebirth; mistaken people take not-Self for Self; yogins withdraw from senses; scriptural stages ascend from senses and objects through mind, understanding, Soul, Unmanifest, and Purusha or Brahma.

The notes list ascending stages from senses and their objects to mind, understanding, Soul, Unmanifest, and Purusha or Brahma, with nothing above Purusha.
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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 69214-69323 confidence: medium

Yoga practice can acquire attainments; attachment to these possessions is called a fall into hell; equality with wind means speed, disappearance, and sky movement.

Equality with the wind is explained as speed, disappearing at will, and moving through the skies.
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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 69874-69972 confidence: medium

Yogins in the linga body rove everywhere, including blissful regions in heaven.

Yogins in the linga body are said to rove everywhere, including blissful heavenly regions.
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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 70212-70322 confidence: medium

The deities fail to find the track of a man who transcends non-eternal felicity regions, even Brahman's region, and attains infinite eternal Brahma.

The man is said to transcend even the highest regions of felicity and attain infinite, eternal Brahma while deities cannot trace him.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 70550-70661 confidence: high

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

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

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

The four modes of life are mapped to Moksha, the region of Brahman, heaven, and the region of the Rishis.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 71312-71424 confidence: high

Jiva possesses fourteen instruments and accrues many kinds of merit and demerit; in its wanderings it ascends, stays, or falls on rungs of being; a dark-hued creature addicted to wicked acts rots in hell, with immobile existence called hell itself; a Kalpa is the duration of one Creation.

Jiva is described as wandering through the universe, ascending, remaining on, or falling from rungs in the scale of Being according to merit and demerit.
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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 71426-71511 confidence: medium

Dark and Tawny hues correspond to immobile and intermediate states; misery is endured until recollection of former righteousness arises.

Jiva is described as successively occupying immobile, intermediate, human, Red, Yellow, and White states, with higher states linked to effulgent regions.
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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 71426-71511 confidence: high

Jiva acts through seven possessions and successively becomes Red, Yellow, and White; at White he courses through effulgent regions beyond Brahman's region, leaving the Eight Puris, obtainable by Knowledge or Yoga.

The White state leads through highly effulgent regions said to be obtainable by Knowledge alone or as the fruit of Yoga.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 71513-71606 confidence: high

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

The passage repeatedly describes the Yogin ascending to heaven and higher regions, culminating in Satya or Brahma.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 71513-71606 confidence: medium

Rathantara is explained as a name for certain Samans by whose aid men can cross the world as by a car.

Rathantara Samans are explained as enabling men to cross the world as by a car.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 72079-72190 confidence: medium

The six colours are said to have been mentioned in the discourse of Sanatkumara to Vritra, including acts leading upward or downward among colours.

The note says six colours are connected with acts by which one attains a superior colour or falls to an inferior one.
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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 72192-72314 confidence: medium

"Usanas' attaining to the status of a planet (Venus) in the firmament."

Usanas is said to attain the status of the planet Venus in the firmament.
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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 72651-72775 confidence: medium

The notes say that a practice enables the conquest of Ignorance, that Pranayama may use mantras or japa, and that Prana is transmitted from toe to crown; what transcends Prakriti is the Supreme Soul.

The Prana breath is described as transmitted from the toe of the foot to the crown of the head in yogic practice.
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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 73326-73434 confidence: high

The notes mention a possible reading meaning 'of the nature of fire,' restraint of mind and senses, inward gaze of the soul, withdrawal from worldly objects, and proceeding through the sky rather than walking on earth.

The practitioner no longer walks like ordinary men on earth and proceeds through the sky.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 73540-73651 confidence: high

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

The passage explicitly contrasts two paths: one reaches Brahma and has no return, while the other gives temporary felicity followed by return.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 73540-73651 confidence: medium

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

Shomah and deities are said to fall down on exhaustion of merit and re-ascend after acquiring merit again.
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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 73653-73774 confidence: high

Uparichara's highest end is explained as ascent to a spot higher than Brahman's region and identification with Brahma.

Uparichara is said to ascend higher than Brahman's region and attain identification with Brahma.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 74109-74227 confidence: medium

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

Those relying on Knowledge attain Vasudeva only after passing through Aniruddha, Pradyumna, and Sankarshana.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXIX / SECTION CCCXX / SECTION CCCXXI / SECTION CCCXXII; lines 58863-58946 confidence: high

The world is described as a field of probation. Suka is told to ascend the steps of Righteousness, is compared to a worm weaving a cocoon, and is warned away from an atheist compared to a house beside a fierce current and a proud bamboo.

Suka is told to repair to the flight of steps constituted by Righteousness and ascend them one after another.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXLI / SECTION CCCXLII / SECTION CCCXLIII / SECTION CCCXLIV; lines 62842-62892 confidence: medium

Narada travels to Meru, marvels at the long journey and safe return, proceeds toward Gandhamadana, traverses the skies, and alights at Vadari.

Narada moves from Meru toward Gandhamadana and traverses the skies before reaching Vadari.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXVI / SECTION CCCXVII / SECTION CCCXVIII / SECTION CCCXIX; lines 58085-58135 confidence: medium

The Jiva-soul sinks downward when overwhelmed by self-consciousness and illusion; when freed it goes upward, distinguishes itself from Prakriti, beholds the Supreme Soul, and attains oneness with the universe.

The Jiva-soul is said to sink downward under self-consciousness and illusion but to go upward when freed from that consciousness.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXVI / SECTION CCCXVII / SECTION CCCXVIII / SECTION CCCXIX; lines 58137-58174 confidence: medium

The prince of Gandharvas proceeds toward heaven and, before leaving, honors Yajnavalkya by taking customary turns around him.

The prince of Gandharvas departs from Yajnavalkya and proceeds toward heaven.
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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

Janaka says to behold self in all creatures and creatures in self, live like aquatic animals in water without being drenched, transcend pairs, and go to the next world like a bird soaring into the sky; he introduces an old saying of king Yayati.

Janaka says one who transcends pairs attains felicity in the next world, going there like a bird soaring into the sky from below.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXXIX / SECTION CCCXXX / SECTION CCCXXXI / SECTION CCCXXXII; lines 60243-60278 confidence: medium

"the deities (who were all human beings) succeeded in leaving the Earth"

The deities, described as former human beings, are said to have used the instructions to leave Earth and become denizens of heaven.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXXIX / SECTION CCCXXX / SECTION CCCXXXI / SECTION CCCXXXII; lines 60280-60335 confidence: medium

Suka seeks no return to the ocean of diverse births, determines that Yoga is necessary, plans to cast off the body, become wind, and enter the solar effulgence.

Suka plans to cast off his body, enter the solar region, and enter the Sun's unbearable energy with great Rishis.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXXX / SECTION CCCXXXI / SECTION CCCXXXII / SECTION CCCXXXIII; lines 60338-60418 confidence: high

Bhishma narrates that Suka, son of Vyasa, ascends a mountain summit, sits in a secluded east-facing posture, practices ordered Yoga, beholds his soul free from attachments, laughs in joy, and resumes Yoga for Emancipation.

Suka practices Yoga for Emancipation, receives permission, enters space, and ascends from Kailasa through the sky.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXXXI / SECTION CCCXXXII / SECTION CCCXXXIII / SECTION CCCXXXIV; lines 60421-60506 confidence: high

Vyasa follows Suka along the same aerial path; meanwhile Suka proceeds above the region of wind, displays yoga-prowess, identifies himself with Brahma, and Vyasa reaches and observes the place and split summit of Suka's passage.

Suka travels through the sky and above the region of wind, displays yoga-prowess, identifies with Brahma, disappears, and attains the highest station.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXXXIII / SECTION CCCXXXIV / SECTION CCCXXXV / SECTION CCCXXXVI; lines 60647-60703 confidence: high

Narada, endowed with high yogic puissance, soars into the firmament, reaches Meru's summit, and rests briefly in a retired place.

Narada soars into the firmament and reaches the summit of Meru before seeing the remote sacred island.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXXXIV / SECTION CCCXXXV / SECTION CCCXXXVI / SECTION CCCXXXVII; lines 60942-60980 confidence: high

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

King Vasu ascends to heaven, falls into the bowels of the Earth after a curse, and ascends again through Narayana's grace to a higher region.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXXXIV / SECTION CCCXXXV / SECTION CCCXXXVI / SECTION CCCXXXVII; lines 60942-60980 confidence: high

Although sunk in the earth, King Vasu remains devoted to true religion and Narayana, recites Narayana mantras, and ascends again through Narayana's grace to a place higher than Brahman's region.

Although King Vasu falls into the earth, his devotion to virtue and Narayana continues, and he ascends again by Narayana's grace.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXXXV / SECTION CCCXXXVI / SECTION CCCXXXVII / SECTION CCCXXXVIII; lines 61023-61098 confidence: high

Vasu adores the Creator and worships Hari/Narayana in the pit through sacred mantras and the five daily sacrifices; Narayana is pleased with his devotion and sense-control.

Vasu continues worshipping Hari/Narayana in the pit; Vishnu is pleased, sends Garuda, and Vasu re-enters the region of Brahman.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXXXV / SECTION CCCXXXVI / SECTION CCCXXXVII / SECTION CCCXXXVIII; lines 61023-61098 confidence: high

Vishnu addresses Garuda and commands him to go to Uparichara in the earth-hole and bring him up into the welkin.

Garuda, at Vishnu’s command, enters the hole in the earth, takes up Vasu, soars into the sky, and releases him there.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXXXVII / SECTION CCCXXXVIII / SECTION CCCXXXIX / SECTION CCCXL; lines 61535-61612 confidence: medium

Yudhishthira and his brothers become devoted to Narayana and meditate silently; Island-born Krishna recites a Narayana mantra, travels through the sky to the Ocean of Milk, worships the great God, and returns.

Island-born Krishna travels through the welkin to the Ocean of Milk, worships the great God there, and returns to his hermitage.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCIII / SECTION CCIV / SECTION CCV / SECTION CCVI; lines 44681-44766 confidence: low

Yogins behold the self-existent Essence; a hierarchy runs from Earth through Water, Light, Wind, Space, Mind, Understanding, and Time to Vishnu, who is without beginning, middle, or end and is called the Supreme Brahma; the wise knowing him attain Emancipation.

The passage orders reality from Earth and Water through faculties and Time to Vishnu, who is superior to Time.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCLVIII / SECTION CCLIX / SECTION CCLX / SECTION CCLXI; lines 50401-50436 confidence: medium

While living within the waters of the sea, Jajali roams through all worlds with the speed of the mind, wishing to see all things.

Jajali is said to live within the sea waters, roam all worlds with the speed of the mind, and speak of moving among stars and planets before dwelling again in the waters.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCLX / SECTION CCLXI / SECTION CCLXII / SECTION CCLXIII; lines 50794-50866 confidence: high

Foremost Brahmanas perform sacrifices whose fruits differ: some lead to emancipation without return, others to blissful regions with return; both proceed along paths trodden by gods, but desireless wise sacrificers have no return.

The passage contrasts sacrifices performed from desire, which lead to return, with wise desireless sacrifices, which lead to emancipation and no return along paths trodden by gods.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCLXI / SECTION CCLXII / SECTION CCLXIII / SECTION CCLXIV; lines 50869-50939 confidence: high

Bhishma says Tuladhara and Jajali ascended to heaven, reached places earned by their acts, and that Jajali became tranquil after hearing Tuladhara's words.

Tuladhara and Jajali ascend to heaven after the discourse and reach places earned by their acts.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCLXIII / SECTION CCLXIV / SECTION CCLXV / SECTION CCLXVI; lines 51166-51218 confidence: high

Gautama adores the deities for a long while in his retreat and at last ascends to heaven with his son.

After adoring the deities for a long while in his retreat, Gautama ascends to heaven with his son.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCLXIX / SECTION CCLXX / SECTION CCLXXI / SECTION CCLXXII; lines 52090-52165 confidence: medium

Near Satya's asylum lives Parnada of Sukra's race in deer form; he speaks to Satya and asks to be slain and cut up for libations on the sacrificial fire so Satya may ascend to heaven blameless.

The deer promises heaven, grants Satya a vision of celestial Apsaras and Gandharva vehicles, and Satya becomes tempted to think residence in heaven is attainable through slaughter.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCLXV / SECTION CCLXVI / SECTION CCLXVII / SECTION CCLXVIII; lines 51349-51407 confidence: medium

Kapila says he does not censure the Vedas and that the Sannyasin, forest-recluse, householder, and Brahmacharin all reach the same high end as Deva-yana ways.

Kapila says the Sannyasin, forest-recluse, householder, and Brahmacharin all attain high ends and are regarded as Deva-yana ways.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCLXVII / SECTION CCLXVIII / SECTION CCLXIX / SECTION CCLXX; lines 51846-51902 confidence: medium

Brahmanas are said to shine in the firmament as beneficent luminaries and to have become stars and constellations, attaining Infinity through contentment or Renunciation.

Brahmanas are described as shining in the firmament and becoming stars and constellations after attaining Infinity through contentment or Renunciation.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCLXVIII / SECTION CCLXIX / SECTION CCLXX / SECTION CCLXXI; lines 52026-52087 confidence: medium

The Brahmana roams all worlds through ascetic success and Kundadhara's grace; virtue and penance are said to enable sky-sailing, wish fulfillment, and the highest end; virtuous persons are praised above the rich or desire-indulging.

After Kundadhara's grace, the Brahmana roams all worlds; the passage states that virtue and penance allow one to sail through the skies and attain the highest end.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCLXXVII / SECTION CCLXXVIII / SECTION CCLXXIX / SECTION CCLXXX; lines 52876-52939 confidence: high

"The stages of existence ... are fourteen hundreds of thousands in number" and through them "Jiva ascends, stays, and falls down."

The passage explicitly says that Jiva ascends, stays, and falls through a finite number of stages, with possible rise to deity status and fall to the Dark colour.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCLXXVII / SECTION CCLXXVIII / SECTION CCLXXIX / SECTION CCLXXX; lines 52941-53025 confidence: high

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

Jiva and the Yogin move upward through higher forms and regions, and Vritra attains the highest station after yogic union.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCLXXVII / SECTION CCLXXVIII / SECTION CCLXXIX / SECTION CCLXXX; lines 53027-53066 confidence: medium

Bhishma says the Pandavas will enjoy the regions of the gods, return to the human world, be admitted among gods at the next new creation, and finally be numbered among the Siddhas.

Bhishma says the Pandavas will enjoy the regions of the gods, return to the world of men, later be admitted among gods, and finally be numbered among the Siddhas.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCLXXX / SECTION CCLXXXI / SECTION CCLXXXII / SECTION CCLXXXIII; lines 53430-53509 confidence: high

Fever overtakes Vritra when he yawns; Sakra hurls the thunderbolt, which divides Vritra in two; the slain Asura proceeds or ascends to Vishnu's region because of devotion to Vishnu.

Vritra is slain after Fever overtakes him, and the passage says he proceeds or ascends to Vishnu's region because of devotion to Vishnu.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCLXXXII / SECTION CCLXXXIII / SECTION CCLXXXIV / SECTION CCLXXXV; lines 54112-54168 confidence: high

Rapt listening or recitation makes acts successful and wishes fruitful; a self-restrained man who offers to Mahadeva, Guha, Uma, and Nandi and utters their names gains desired enjoyments, ascends to heaven after death, and avoids animal or bird rebirth.

The self-restrained offerer is said to depart this life, ascend to heaven, and not be born among intermediate animals or birds.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXCIII / SECTION CCXCIV / SECTION CCXCV / SECTION CCXCVI; lines 55189-55273 confidence: medium

Penance is declared to be for all, including Sudras; it sets the self-restrained on the way to heaven. The Lord of all creatures created existent objects through penances, and many divine groups attained success through penances.

Penance is said to set the self-restrained person with mastery over the senses on the way to heaven.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXCIV / SECTION CCXCV / SECTION CCXCVI / SECTION CCXCVII; lines 55400-55426 confidence: high

Parasara says non-injurious acts rescue a person; he describes setting aside domestic fires, detaching from worldly attachments, freedom from anxieties, and gradual ascent in Yoga to highest felicity or Emancipation.

The passage explicitly describes gradual ascent in the path of Yoga to highest felicity and ascent to heaven through righteous conduct.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXCIX / SECTION CCC / SECTION CCCI / SECTION CCCII; lines 56187-56262 confidence: high

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

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

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

The passage describes post-mortem outcomes for Sankhya followers: deity status, later rebirth among learned Brahmanas and Yatis, entry into the superior state of Brahma, and avoidance of lower states.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXCV / SECTION CCXCVI / SECTION CCXCVII / SECTION CCXCVIII; lines 55516-55562 confidence: high

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

Righteous lives pierce through the Sun and ascend into the regions of Brahma.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXIII / SECTION CCXIV / SECTION CCXV / SECTION CCXVI; lines 45646-45727 confidence: medium

Apprehending the limits of union with and separation from the three states leads to freedom from attachment, Emancipation, transcendence of age, decrepitude, and death, and obtaining eternal Brahma.

The passage says the knower transcends age, decrepitude, and death, and later describes crossing Darkness and gaining transcending effulgence.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXIV / SECTION CCXV / SECTION CCXVI / SECTION CCXVII; lines 45816-45858 confidence: medium

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

The passage says that persons with unshaken knowledge attain various high regions after death and become emancipated according to the measure of their knowledge.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXL / SECTION CCXLI / SECTION CCXLII / SECTION CCXLIII; lines 49028-49054 confidence: medium

“forest life is superior to domesticity, and a life of mendicancy or complete renunciation is superior to a forest life”; duties and rites are said to be ordained in scripture for these modes.

The passage presents a hierarchy of domesticity, forest life, and renunciation, and speaks of gradually attaining a subsequent mode.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXLI / SECTION CCXLII / SECTION CCXLIII / SECTION CCXLIV; lines 49070-49153 confidence: high

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

Named sages and ascetic groups are said to have proceeded or ascended to heaven, and some become luminous bodies in the firmament.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXLVII / SECTION CCXLVIII / SECTION CCXLIX / SECTION CCL; lines 49616-49699 confidence: medium

With purified understanding and detachment, one is told to view the world like a person on a mountain top looking at creatures below and to behold the origin and destruction of created objects.

The detached knower is instructed to look upon the world like someone viewing creatures below from a mountain top.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXVIII / SECTION CCXIX / SECTION CCXX / SECTION CCXXI; lines 46349-46406 confidence: high

Yudhishthira asks about eating meat and wine remnants from sacrifices for children and heaven; Bhishma distinguishes forbidden eating from Vedic ritual eating and says the latter ascends to heaven but falls after merit is exhausted.

Bhishma says ritual eaters seeking heaven and children ascend to heaven but fall when merits are exhausted; he also links disciplined food-sharing with winning heaven and attaining a high end.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXXII / SECTION CCXXIII / SECTION CCXXIV / SECTION CCXXV; lines 46895-46910 confidence: high

Bhishma tells Bharata that Vali proceeded south, Purandara proceeded north, and Indra ascended the skies after hearing Vali’s speech, which was without pride.

Indra is said to ascend the skies after the exchange with Vali.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXXVI / SECTION CCXXVII / SECTION CCXXVIII / SECTION CCXXIX; lines 47578-47648 confidence: medium

Men of wisdom attain the highest end through this conduct; conquering all senses equals performing all sacrifices and leads to the highest rung of Brahma, beyond named supernatural beings.

The passage states that the sense-conquered person attains the highest rung of Brahma, which named supernatural beings cannot reach.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXXXI / SECTION CCXXXII / SECTION CCXXXIII / SECTION CCXXXIV; lines 48054-48137 confidence: high

Examples include Satyasandha giving life-breaths, Rantideva giving water to Vasishtha, Sivi giving limbs and son, Pratardana giving eyes, Devavridha giving a golden-ribbed umbrella, Sankriti giving instruction, Amvarisha giving cattle, Savitri giving ear-rings, and Janamejaya giving his body.

Repeated examples say donors ascended to heaven, proceeded to high regions, or obtained felicity after their gifts.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXXXI / SECTION CCXXXII / SECTION CCXXXIII / SECTION CCXXXIV; lines 48138-48145 confidence: high

"King Prasenajit...by giving away a hundred thousand kine with calves, ascended to excellent regions of felicity"

The passage repeatedly states that figures ascended or proceeded to heaven through gifts, penances, sacrifices, and procreation.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXXXIII / SECTION CCXXXIV / SECTION CCXXXV / SECTION CCXXXVI; lines 48253-48338 confidence: medium

The yogin, following the preceptor and abandoning the gross body, beholds subtle forms of the soul: foggy vapour, Water, Fire, Wind, gossamer-like subtlety, whiteness, and Ether.

The yogin’s perception moves through increasingly subtle forms including fog, Water, Fire, Wind, gossamer-like subtlety, whiteness, and Ether.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXXXIX / SECTION CCXL / SECTION CCXLI / SECTION CCXLII; lines 48886-48939 confidence: high

"The four modes of life constitute a ladder or flight of steps. That flight is attached to Brahma. By ascending that flight one succeeds in reaching the region of Brahma."

The passage explicitly describes the four modes of life as a ladder or flight of steps attached to Brahma, ascended to reach Brahma's region.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CLVII / SECTION CLVIII / SECTION CLIX / SECTION CLX; lines 40084-40170 confidence: medium

The self-restrained man avoids adulation, slander, and many vices; he is likened to an ocean never filled; he is not bound by earthly attachments and attains emancipation and a high end hereafter.

The self-restrained person abandons attachments or home, practices control and universal friendliness, and attains emancipation, Brahma, heaven, or bright worlds.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CLXXXII / SECTION CLXXXIII / SECTION CLXXXIV / SECTION CLXXXV; lines 42629-42677 confidence: medium

Heat between Apana and Prana in the navel region digests food; a main duct runs from mouth to anal canal and subsidiary ducts branch from it.

The main duct from mouth to anus is described as the path by which disciplined yogins attain Brahma by holding the soul in the brain.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CLXXXVII / SECTION CLXXXVIII / SECTION CLXXXIX / SECTION CXC; lines 42951-43021 confidence: medium

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

Truth is said to aid one in going to heaven, while Darkness leads downward; heaven is Light and hell is Darkness.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CVIII / SECTION CIX / SECTION CX / SECTION CXI; lines 35289-35318 confidence: medium

Bhishma says the intelligent jackal gratified the king, retired to the forest, refused the king of beasts' entreaties, 'cast off his body by sitting in praya and proceeded to heaven.'

After speaking, the jackal retires to the forest, sits in praya, casts off his body, and proceeds to heaven.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CXCIII / SECTION CXCIV / SECTION CXCV / SECTION CXCVI; lines 43597-43670 confidence: high

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

The Reciter may go upward to the region of Brahma and never undergo rebirth.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CXCVI / SECTION CXCVII / SECTION CXCVIII / SECTION CXCIX; lines 43757-43863 confidence: high

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

Savitri and Dharma describe the Brahmana's access to the region of Brahma, heaven, and regions of felicity; Dharma and Time speak of ascent beyond the abodes of deities or to heaven.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CXCVI / SECTION CXCVII / SECTION CXCVIII / SECTION CXCIX; lines 43757-43863 confidence: medium

The Brahmana refuses the regions of felicity, refuses to cast off his body, refuses heaven without the body, and says he takes pleasure in recitation and does not desire heaven even with his body.

The Brahmana repeatedly refuses to cast off his body or accept heaven, saying he takes pleasure in recitation instead.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CXCVII / SECTION CXCVIII / SECTION CXCIX / SECTION CC; lines 44157-44247 confidence: high

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

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

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

The deceased husband is seated on a celestial car and the bird ascends to heaven accompanied by his wife.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CXLVI / SECTION CXLVII / SECTION CXLVIII / SECTION CXLIX; lines 39154-39200 confidence: high

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

The fowler resolves to imitate the pigeon's austerities, lives on air, renounces affection in desire for heaven, and ultimately attains heaven.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CXXVIII / SECTION CXXIX / SECTION CXXX / SECTION CXXXI; lines 37015-37061 confidence: high

Bhishma says the king should seek peace with a righteous enemy, show valour against an unrighteous one, and either make the foe withdraw or, fighting bravely, “lay down his life and ascend to heaven.”

Bhishma states that a king slain in battle ascends to heaven, and that laying down life in battle obtains companionship with Indra.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION LI / SECTION LII / SECTION LIII / SECTION LIV; lines 29194-29252 confidence: medium

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

Narada says Bhishma will obtain high regions of bliss after abandoning his body.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION X / SECTION XI / SECTION XII / SECTION XIII; lines 25262-25300 confidence: low

"having made presents unto persons conversant with the Vedas, thou canst, O monarch, go to regions higher than heaven. It behoves thee not, O Partha, to indulge in grief."

The opening fragment says that by prowess and presents to persons conversant with the Vedas, the monarch can go to regions higher than heaven.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION XCV / SECTION XCVI / SECTION XCVII / SECTION XCVIII; lines 33754-33801 confidence: high

Sudeva is "blazing with every kind of energy," has "celestial form," is seated on "a very beautiful car," and journeys upward toward higher regions.

Sudeva is seen in celestial form on a beautiful car, traveling upward toward still higher regions.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION XCV / SECTION XCVI / SECTION XCVII / SECTION XCVIII; lines 33754-33801 confidence: medium

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

The framing question asks about heroes who die in battle, and the embedded story presents Sudeva in heaven with Indra because of battle-sacrifice merit.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION XCV / SECTION XCVI / SECTION XCVII / SECTION XCVIII; lines 33887-33897 confidence: medium

Bhishma reports that Amvarisha heard and approved Sakra's words and understood how warriors succeed by battle in winning heavenly regions of beatitude.

Bhishma explicitly states that Amvarisha understood warriors to win regions of beatitude in heaven through battle.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION XIV / SECTION XV / SECTION XVI / SECTION XVII; lines 25608-25674 confidence: medium

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

Great Rishis are said to cast off their bodies and proceed to regions above Death through penance, Brahmacharya, and Vedic study.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION XLIV / SECTION XLV / SECTION XLVI / SECTION XLVII; lines 28273-28361 confidence: high

Krishna says Bhishma will ascend to heaven, that the earth will be like a moonless night afterward, and urges Yudhishthira to question Bhishma on knowledge, rites, modes of life, and kingly duties before knowledge disappears with him.

Krishna says Bhishma will ascend to heaven, and Yudhishthira says Bhishma will leave the world for regions of bliss when Surya turns north.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION XLVIII / SECTION XLIX / SECTION L / SECTION LI; lines 28992-29041 confidence: high

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

Vasudeva foretells Bhishma's remaining days, the casting off of his body, celestial beings waiting, and his going to regions from which no knowledgeable person returns when Surya turns northward.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION XXVI / SECTION XXVII / SECTION XXVIII / SECTION XXIX; lines 26744-26827 confidence: medium

The passage says no monarch could imitate Dilipa; his elephants lay on the roads, those who saw him went to heaven, and three sounds never ceased in his abode: Vedic recitation, bow twangs, and cries of giving.

Those who obtained a sight of Dilipa are said to have proceeded to heaven.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION XXVII / SECTION XXVIII / SECTION XXIX / SECTION XXX; lines 27011-27093 confidence: high

Narada curses Parvata: although he has ascetic merit and virtue, he will not succeed in proceeding to heaven.

Narada's curse prevents Parvata from proceeding to heaven; after release from the curse, Parvata proceeds to heaven.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8 / BOOK 9 / BOOK 10; lines 21455-21532 confidence: medium

Kripa laments destiny: Duryodhana, once lord of eleven Akshauhinis, lies covered with blood on bare ground; his gold mace remains beside him like a loving wife, and beasts wait for his body.

Kripa says Duryodhana is about to ascend to heaven while lying mortally wounded after battle.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8 / BOOK 9 / BOOK 10; lines 21534-21626 confidence: high

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

The passage states that a Kshatriya slain in battle facing the foe obtains a high reward, and Duryodhana's soul is later said to ascend to sacred heaven.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8 / BOOK 9 / BOOK 10; lines 21628-21704 confidence: high

Yudhishthira says heedlessness prevents knowledge and renown, cites Indra's heedful victory, says surviving foes killed sons and grandsons of kings, compares the fallen to merchants perishing in a shallow stream after crossing an ocean, and says the slain ascended to heaven.

Yudhishthira says that the slain bodies lie on the bare ground but that the slain have without doubt ascended to heaven.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8 / BOOK 9; lines 12816-12894 confidence: high

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

The passage speaks of proceeding to Shakra’s regions by righteous battle and ascending a path taken by battle-dead heroes to Indra’s abode.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8 / BOOK 9; lines 13649-13703 confidence: medium

Combatants are described as desiring 'the regions of Brahman,' being 'inspired with the hope of heaven,' repaying debts to masters, and shouting: 'Slay, pierce, seize, strike, cut off!'

The passage states that combatants desire the regions of Brahman, long for victory by fair fight, and fight with hearts fixed on heaven.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8 / BOOK 9; lines 14894-14977 confidence: medium

The Kshatriyas disregard the fierce portents and stand on the beautiful and sacred field called after Kuru, desiring to obtain heaven.

The warriors disregard portents and stand for battle on the sacred field called after Kuru because they desire to obtain heaven.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8 / BOOK 9; lines 16906-16927 confidence: medium

"the Sarasvati with her waves appeared within that well. Raised aloft by her, Trita came up"

Sarasvati appears inside the well and raises Trita aloft.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8 / BOOK 9; lines 17305-17372 confidence: medium

Arshtishena grants three boons to the Sarasvati tirtha: bathing gives the fruit of a horse sacrifice, the place is free from fear of snakes and wild beasts, and small exertions bring great result; he then proceeds to heaven.

Arshtishena proceeds to heaven after sanctifying the tirtha, and Gadhi goes to heaven after placing Vishvamitra on the throne.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8 / BOOK 9; lines 17436-17516 confidence: high

At Yayati’s sacrifice, Sarasvati produces milk and clarified butter; Yayati performs sacrifice, goes cheerfully to heaven, and obtains many blessed regions.

Yayati performs sacrifice and then goes cheerfully to heaven, obtaining many blessed regions.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8 / BOOK 9; lines 17559-17617 confidence: high

Sarasvati assumes a new shape called Aruna; Rakshasas bathe there, cast off their bodies, and go to heaven.

Sarasvati becomes Aruna; Rakshasas bathe there, cast off their bodies, and go to heaven.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8 / BOOK 9; lines 18410-18478 confidence: medium

After Indra departs, celestial flowers fall, celestial drums sound, perfumed breezes blow, and Sruvavati casts off her body and becomes the spouse of Indra forever.

Sruvavati casts off her body and becomes the spouse of Indra, gaining an enduring heavenly status through penance.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8 / BOOK 9; lines 18540-18623 confidence: high

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

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

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

Jaigishavya travels through many named divine regions and reaches the eternal region of Brahman.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8 / BOOK 9; lines 18790-18885 confidence: medium

At morning she says the compact is fulfilled, receives permission to leave, declares that one night at the tirtha with water oblations gives merit equal to a fifty-eight-year vow of brahmacarya, and departs for heaven.

After the marriage compact is fulfilled and the tirtha merit is declared, the woman departs for heaven; Sringavat later casts off his body and follows her.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8 / BOOK 9; lines 18887-18965 confidence: high

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

Shakra grants that those who perish in battle at the field will come to heaven, and the Rishis say Kshatriyas slain there obtain sacred regions of eternal blessedness.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8 / BOOK 9; lines 18887-18965 confidence: medium

"The very dust of Kurukshetra, borne away by the wind, shall cleanse persons of wicked acts and bear them to heaven!"

Shakra's verse says the dust of Kurukshetra, carried by the wind, cleanses wicked acts and bears people to heaven.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8 / BOOK 9; lines 18967-19039 confidence: high

The Rishis say Vishnu formerly performed austere penances and eternal sacrifices there, and describe Sandilya's chaste daughter, a Brahmacharya-observing ascetic, who gained Yoga powers and went to heaven.

The Brahmani maiden is said to have observed Brahmacharya, practiced severe penances, gained Yoga powers, and proceeded to heaven.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8 / BOOK 9; lines 18967-19039 confidence: high

Baladeva enters the asylum, performs evening rites on the side of Himavat, begins ascending the mountain, beholds tirthas, gives presents, bathes in sacred sin-cleansing water, and proceeds among other holy places.

After evening rites near Himavat, Baladeva begins his ascent of the mountain.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8 / BOOK 9; lines 19071-19154 confidence: high

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

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

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

Duryodhana says that death in battle is the Kshatriya end and that he is going to heaven; immediately afterward, celestial flowers, music, song, praise, and auspicious atmospheric signs honor him.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8; lines 11578-11645 confidence: medium

"Then from that body of the fallen Karna a light passing through the welkin penetrated the sun."

After Karna falls, a light from his body passes through the welkin and penetrates the sun.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8; lines 11835-11911 confidence: medium

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

Shalya states that fallen warriors abandoned bodily pleasures and went in a blaze of flame to regions of bliss after meritorious conduct.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8; lines 11913-11996 confidence: medium

The passage compares Karna to a conflagration extinguished by the Partha-cloud; after scorching foes with weapons, Karna leaves the world with his sons and followers, taking away his glory.

Karna is said to leave the world, attain the highest end, and go to heaven with his sons and followers.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8; lines 1788-1871 confidence: medium

"proceeded to heaven in consequence of those glorious deeds of theirs while their bodies only lay on Earth"

Slain warriors of righteous deeds are said to proceed to heaven while their bodies lie on Earth.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8; lines 3193-3270 confidence: high

Duryodhana says Bhishma and Drona have been slain after difficult feats and that many other warriors have ascended to heaven after exerting themselves in battle.

Bhishma, Drona, and many other warriors slain in battle are said to have departed or ascended to heaven.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8; lines 4448-4490 confidence: medium

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

The passage states that the highest duty of a Kshatriya is to be slain in battle and that Karna desires heaven through Death.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 ANUSASANA PARVA / PART I / SECTION I / SECTION II; lines 449-532 confidence: high

Dharma says Oghavati will be metamorphosed into a mighty river, half following Sudarsana and half known as the river Oghavati; Sudarsana will attain eternal worlds in his body, conquer Death, and rise above the five elements.

Dharma says Sudarsana will attain eternal worlds in his gross body, gain the speed of thought, and rise above the power of the five elements.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 FOOTNOTES / BOOK 16 / BOOK 17 / BOOK 18; lines 39489-39575 confidence: medium

Yudhishthira arrives in Heaven and sees Duryodhana prosperous, on an excellent seat, sunlike in effulgence, marked with heroic glory, and accompanied by deities and Sadhyas; Yudhishthira becomes angry and turns away.

After attaining Heaven, Yudhishthira beholds Duryodhana already established there in glory and reacts against sharing that place with him.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 FOOTNOTES / BOOK 16 / BOOK 17 / BOOK 18; lines 39841-39901 confidence: medium

Indra points out Dhritarashtra, Karna, Abhimanyu, Pandu with Kunti and Madri, Bhishma among the Vasus, Drona beside Brihaspati, and other kings or warriors among sacred beings; he says they cast off their bodies and conquered Heaven through merit in word, thought, and deed.

Departed warriors are described as walking with Gandharvas, Yakshas, or other sacred beings, some attaining Guhyaka status, after casting off their bodies and conquering Heaven.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 FOOTNOTES / BOOK 16 / BOOK 17 / BOOK 18; lines 39903-39982 confidence: high

Bhishma attains the status of the Vasus; Drona enters Brihaspati; Kritavarma enters the Maruts; Pradyumna enters Sanatkumara; Dhritarashtra and Gandhari obtain divine regions; Pandu with two wives goes to Indra's abode; several listed kings and heroes enter deities; Abhimanyu/Varchas enters Soma after battle.

The passage gives a roster of dead or departing figures who enter gods, obtain divine regions, attain Heaven, or go to abodes of deities.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 FOOTNOTES / BOOK 16 / BOOK 17 / BOOK 18; lines 39903-39982 confidence: high

Vasudeva is described as a portion of Narayana and enters Narayana; his sixteen thousand wives plunge into the Sarasvati, cast off human bodies, re-ascend to Heaven, become Apsaras, and approach Vasudeva.

Vasudeva's wives plunge into the Sarasvati, cast off human bodies, re-ascend to Heaven, and become Apsaras.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 FOOTNOTES / BOOK 16 / BOOK 17 / BOOK 18; lines 39903-39982 confidence: high

A learned person who recites the history before listeners is cleansed of sin, conquers Heaven, and attains Brahma-status; an attentive listener has grave sins washed away; even partial recitation at Sraddha gives ancestors inexhaustible food and drink; daily and nightly sins are washed off by recitation.

Reciting or hearing the Mahabharata is said to cleanse sins, conquer Heaven, confer Brahma-status, nourish ancestors, and lead to Emancipation.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 FOOTNOTES / BOOK 16 / BOOK 17 / BOOK 18; lines 39984-40062 confidence: medium

Vaishampayana says the deities of Heaven came to the world for sport, completed their task, and ascended to Heaven; he says the Bharata contains births of rishis and deities and enumerates many divine, natural, celestial, temporal, mobile, and immobile entities.

Vaishampayana says the deities of Heaven came to this world for sport, achieved their task, and ascended once more to Heaven.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 FOOTNOTES / BOOK 16 / BOOK 17 / BOOK 18; lines 40064-40163 confidence: high

At the first Parana, if the hearer gratifies Brahmanas with gifts, he obtains the fruits of the Agnishtoma sacrifice and proceeds to Heaven in a celestial car with Apsaras and deities.

The rewarded hearer repeatedly ascends or proceeds to Heaven in celestial cars made of gems, gold, lapis lazuli, or compared to the sun, fire, moon, and Kailasa.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 FOOTNOTES / BOOK 16 / BOOK 17 / BOOK 18; lines 40165-40266 confidence: medium

A person reaching the tenth Parana and gratifying Brahmanas gains a bell-tinkling, gem-adorned celestial car with flags, goldwork, coral turrets, Gandharvas, and Apsaras; adorned with diadem, gold, sandal paste, and wreaths, he roves celestial regions by divine grace.

The rewarded person enters Heaven, travels in celestial cars, dwells or sports in Indra's abode, and reaches regions associated with the solar deity, lunar deity, Siva, and Vishnu.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 PART I / SECTION I / SECTION II / SECTION III; lines 556-598 confidence: high

Trisanku, son of Ikshwaku, becomes a Chandala through Vasishtha's curse, is abandoned and suspended head downwards in the lower regions, and is translated to heaven by Viswamitra.

Trisanku, after becoming a Chandala and being suspended head downwards in the lower regions, is translated to heaven at Viswamitra's pleasure.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 PART I / SECTION I / SECTION II / SECTION III; lines 556-598 confidence: medium

Viswamitra prays to Indra and is absolved from a curse; he sheds lustre in the northern firmament among the seven regenerate Rishis and Dhruva.

Viswamitra is said to shed lustre in the northern firmament among the seven regenerate Rishis and Dhruva.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION C / SECTION CI / SECTION CII / SECTION CIII; lines 15265-15286 confidence: medium

Bhishma says felicity corresponds to the penances observed and declares abstention from food to be superior to all penance.

The passage links observed penance with attaining a region of felicity and presents Bhagiratha as reaching a region beyond ordinary divine and human access.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CIII / SECTION CIV / SECTION CV / SECTION CVI; lines 15964-16047 confidence: high

The meritorious person attains the region of the Apsaras, dwells with a thousand beautiful damsels, rides a melted-gold-colored car, receives honors in Brahma's region, and returns to earth after the merit is exhausted.

The practitioner is said to attain the region of the Apsaras and to ascend to heaven after death, receiving honors there.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CIII / SECTION CIV / SECTION CV / SECTION CVI; lines 16048-16116 confidence: high

Several year-long fasting patterns are listed; each yields the merit of a named sacrifice and heavenly reward, including chariots drawn by Chakravakas, swans, cranes, lions, or tigers, and long residence in heaven.

The fasting practitioner is repeatedly said to ascend to heaven after death or to dwell in heaven as the fruit of penances.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CIV / SECTION CV / SECTION CVI / SECTION CVII; lines 16134-16217 confidence: medium

The fast ordinances are said to be equal to sacrifices in fruits. A man eating only in the forenoon and at night for six years, abstaining from injury, and pouring daily fire libations gains success, a heated-gold car, and residence in Prajapati's region with celestial damsels, music, dance, and fiery brilliance.

Each regimen leads to a named celestial region, heavenly car, mansion, or life with celestial companions, often for vast durations.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CIV / SECTION CV / SECTION CVI / SECTION CVII; lines 16218-16301 confidence: high

A man fasting nine days, eating one meal every tenth day for a year, and pouring daily libations on sacred fire gains the merit of a thousand Horse-sacrifices and companionship of beautiful Brahmanas' daughters.

Repeated fasting observances lead to travel by celestial vehicle to heaven or named divine regions and to residence there for countless years or a thousand Yugas.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CIV / SECTION CV / SECTION CVI / SECTION CVII; lines 16218-16301 confidence: high

The practitioner acquires a beautiful cloud- or wave-like vehicle with pearls, gems, conchs, crystal and diamond columns, and an altar; it is drawn by swans and cranes, and he lives in heaven for millions of years.

The rewarded practitioner receives or rides ornate cars, including Brahman's approaching car, vehicles drawn by birds or animals, and vehicles used for journeys in heaven or divine regions.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CIV / SECTION CV / SECTION CVI / SECTION CVII; lines 16302-16385 confidence: high

Sixteen-day fasting followed by ghee on the seventeenth day for a year, with daily fire libations, leads to regions of Varuna, Indra, Rudra, the Maruts, Usanas, and Brahman; the practitioner sees Bhurbhuva, grasps the universe, is gladdened by celestial daughters, and subsists on ambrosia and nectar for a duration measured by Sun and Moon.

The passage repeatedly states that fasting observances cause the practitioner to proceed to or attain divine regions and enjoy celestial journeys and residence.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CIV / SECTION CV / SECTION CVI / SECTION CVII; lines 16302-16385 confidence: high

Seventeen-day fasting followed by one meal on the eighteenth day for a year gives vision of the seven regions; the practitioner rides a celestial car followed by cars of ornamented celestial damsels, with a vehicle drawn by lions and tigers and loud like clouds, and lives for a thousand Kalpas on ambrosia-like nectar.

The practitioner repeatedly rides foremost or excellent celestial cars and is followed by trains of cars ridden by celestial beings.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CIV / SECTION CV / SECTION CVI / SECTION CVII; lines 16386-16468 confidence: high

A controlled, attachment-free man offering daily libations on the sacred fire reaches the regions of the seven Maruts and the Vasus, is worshipped by Apsaras, and travels with crystal, gem-adorned cars ridden by Gandharvas and Apsaras for two thousand Yugas.

The passage repeatedly states that specified fasting and restraint practices lead to Heaven, divine regions, or Brahman’s region.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CIV / SECTION CV / SECTION CVI / SECTION CVII; lines 16386-16468 confidence: high

A controlled, attachment-free man offering daily libations on the sacred fire reaches the regions of the seven Maruts and the Vasus, is worshipped by Apsaras, and travels with crystal, gem-adorned cars ridden by Gandharvas and Apsaras for two thousand Yugas.

The rewarded practitioner journeys on celestial cars accompanied by Apsaras, Gandharvas, and other vehicles arranged around him.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CIV / SECTION CV / SECTION CVI / SECTION CVII; lines 16386-16468 confidence: high

A man maintaining the full-month fast for ten years attains the status of a great Rishi, need not change form while proceeding to heaven, and through restraint of speech, self-denial, control of wrath, sexual appetite, and appetite for food, fire-libations, and twilight worship becomes stainless and reaches heaven in his own carnal form.

The final section states that the practitioner need not undergo change of form and proceeds to heaven in his own carnal form.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CLXV / SECTION CLXVI / SECTION CLXVII / SECTION CLXVIII; lines 23983-24062 confidence: high

Bhishma restrains his life-breaths through Yoga; his body becomes shaftless and soreless; the life-breaths pierce the crown of his head, rise heavenward like a meteor, and disappear.

Bhishma's restrained life-breaths pierce the crown of his head, proceed upward to heaven, and disappear in the sky.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CLXV / SECTION CLXVI / SECTION CLXVII / SECTION CLXVIII; lines 23983-24062 confidence: medium

Celestial kettle-drums play, flowers fall, and Siddhas and regenerate Rishis exclaim praise during Bhishma's ascent.

Heavenly drums, flower showers, and praise by Siddhas and Rishis accompany Bhishma's upward departure.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CLXV / SECTION CLXVI / SECTION CLXVII / SECTION CLXVIII; lines 23983-24062 confidence: medium

Krishna consoles Ganga, says Bhishma has gone to the highest felicity and heaven, identifies him as one of the Vasus born among men through a curse, and says he was slain by Dhananjaya rather than Sikhandin.

Krishna says Bhishma was one of the Vasus, born among humans through a curse, and has gone to heaven after death.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CLXVI / SECTION CLXVII / SECTION CLXVIII / FOOTNOTES; lines 24430-24542 confidence: medium

The note discusses Mahadeva's eyes and Soma, and says righteous persons become luminaries in the firmament because Mahadeva gives glorious forms to the deserving.

Righteous persons are said to become luminaries in the firmament, with Mahadeva giving them glorious forms.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CLXVI / SECTION CLXVII / SECTION CLXVIII / FOOTNOTES; lines 25180-25293 confidence: low

All living creatures are virtuous because they can progress toward godship by their own acts.

All living creatures are said to be capable of progressing toward godship through their own acts.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CLXVI / SECTION CLXVII / SECTION CLXVIII / FOOTNOTES; lines 26515-26635 confidence: medium

Trivikrama means one who covered the three worlds with three steps; it refers to Vishnu in dwarf form beguiling the Asura king Vali.

Trivikrama/Vishnu assumes dwarf form and covers the three worlds in three steps while beguiling Vali.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CVI / SECTION CVII / SECTION CVIII / SECTION CIX; lines 16556-16610 confidence: medium

Fasts on the twelfth day in Margasirsha, Pausha, Magha, Phalguna, Chaitra, and Vaisakha with worship of Krishna under names such as Kesava, Narayana, Madhava, Govinda, Vishnu, and slayer of Madhu are said to yield sacrificial merits, purification, rescue of one's race, and regions of Soma or the deities.

Several results include going to the region of Soma, proceeding to the region of the deities, sporting with Apsaras, and acquiring a car in Heaven.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CX / SECTION CXI / SECTION CXII / SECTION CXIII; lines 17062-17098 confidence: high

Vaisampayana reports that Vrihaspati, the intelligent preceptor of the deities, after speaking to King Yudhishthira, ascended upward to Heaven before their eyes.

After delivering the discourse, Vrihaspati ascends upward to Heaven before the observers' eyes.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CXL / SECTION CXLI / SECTION CXLII / SECTION CXLIII; lines 20014-20027 confidence: medium

"dispel this doubt of mine. How, again, can the three other orders naturally succeed in attaining to the status of Brahmanhood?"

Uma asks how the three other orders can attain the status of Brahmanhood.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CXL / SECTION CXLI / SECTION CXLII / SECTION CXLIII; lines 20029-20112 confidence: medium

Offenses against the preceptor also cause fall; by good acts a Sudra becomes a Brahmana and a Vaisya a Kshatriya. Sudra duties include service, honoring deities and regenerate persons, hospitality, restraint, and eating after others are satisfied.

The passage says a Sudra or Vaisya may attain a higher future status through obedience, hospitality, restraint, sacrifice, Vedic study, truthfulness, and purity.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CXLI / SECTION CXLII / SECTION CXLIII / SECTION CXLIV; lines 20197-20284 confidence: high

Uma asks about duties and derelictions and says, “It is by these three, viz., thought, word, and deed, that men become bound with bonds” and freed; she asks how men ascend to heaven.

The passage repeatedly states that specified righteous conduct and speech enable men to ascend to heaven.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CXLI / SECTION CXLII / SECTION CXLIII / SECTION CXLIV; lines 20286-20368 confidence: high

"Endued with merit that arises from mental acts, O goddess, one ascends to Heaven"; Maheswara also says an ill-regulated mind becomes enchained by evil thoughts.

The passage repeatedly states that people with meritorious mental conduct and virtues such as compassion, truth, restraint, justice, and devotion ascend to Heaven.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CXLII / SECTION CXLIII / SECTION CXLIV / SECTION CXLV; lines 20376-20459 confidence: medium

Such a giver becomes a denizen of Heaven, enjoys delights with Apsaras in Nandana and other regions, then after merit is exhausted falls from Heaven and is born in a wealthy human family.

The liberal giver and the reverent person are both said to become or ascend to Heaven before returning to human birth.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CXLII / SECTION CXLIII / SECTION CXLIV / SECTION CXLV; lines 20460-20541 confidence: high

A compassionate person sees all creatures with friendliness, harms none with limbs or weapons, inspires confidence, ascends to Heaven, lives in a celestial mansion, and later has a happy fearless birth.

The compassionate person and those who seek moral knowledge from Brahmanas are said to ascend to Heaven.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CXLV / SECTION CXLVI / SECTION CXLVII / SECTION CXLVIII; lines 20950-21033 confidence: high

Bhishma says he has discoursed on Krishna using words of Vyasa, Narada, and Mahadeva, and on a discourse between Maheswara and the daughter of Himavat; remembering, hearing, or reciting it brings benefits, fulfilled wishes, and ascent to Heaven.

Remembering, hearing, or reciting the discourse is said to fulfill wishes and lead to ascent to Heaven.
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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 21346-21429 confidence: high

He presides over sacred days, showers desired objects upon worshippers, walks over the universe, offers a flight of steps constituted by Righteousness for ascent, protects Indra in a womb-like simile, expands as the universe, and is receptacle of the ocean of Srutis.

The central figure offers a flight of steps constituted by Righteousness to those seeking to ascend to the highest place.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CXLVII / SECTION CXLVIII / SECTION CXLIX / SECTION CL; lines 22033-22116 confidence: medium

Named Manava Rishis are described as creators, priests of Indra dwelling east; reciting their names leads to ascent to Indra's regions.

Reciting the names of the Rishis with attention is said to lead to ascending to Indra's regions and receiving honors there; good deeds are also associated with joy in heaven.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CXV / SECTION CXVI / SECTION CXVII / SECTION CXVIII; lines 17562-17635 confidence: high

Vyasa says the prince's salutation and worship will make him rise higher; if he dies in battle for kine or Brahmanas he will become a Brahmana, perform sacrifices, attain heaven, and be transformed into eternal Brahma with perfect beatitude.

Vyasa describes rising from intermediate animal birth to Sudra, Vaisya, Kshatriya, Brahmana, and heaven, and says the prince may rise higher through specified conduct.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CXVI / SECTION CXVII / SECTION CXVIII / SECTION CXIX; lines 17638-17689 confidence: medium

The former worm, having attained Brahmana status, marks the earth with a thousand sacrificial stakes, obtains residence in Brahman's region, and attains the highest status as a result of acts done according to Vyasa's counsel.

After religious acts, the former worm obtains residence in the region of Brahman and attains the highest status described as eternal Brahma.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CXX / SECTION CXXI / SECTION CXXII / SECTION CXXIII; lines 17885-17939 confidence: high

Bhishma says that in the celestial regions Sumana of Kekaya's race addressed Sandili, who is described as energetic, conversant with truth, and endowed with omniscience.

The passage presents Sandili as having attained heaven and explains that her conduct as a wife and householder leads to honours in heaven.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CXXII / SECTION CXXIII / SECTION CXXIV / SECTION CXXV; lines 18050-18127 confidence: medium

Faithful listeners with pure hearts conquer regions of happiness; righteous men are cleansed of stains, increase in righteousness, and attain heaven.

The passage says faithful listeners become cleansed, increase in righteousness, conquer regions of happiness, and attain heaven.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CXXII / SECTION CXXIII / SECTION CXXIV / SECTION CXXV; lines 18206-18284 confidence: high

A person ascends a mountain, stands on one foot with raised joined arms, fasts, looks at a blazing fire, is heated by the sun, and is said to gain penance merit, fast rewards, cleansing from sin, and splendour like sun or moon.

A person ascends a mountain, performs a one-foot fasting posture before blazing fire under the sun, and is said to gain penance merit, purification, and splendour.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CXXXIV / SECTION CXXXV / SECTION CXXXVI / SECTION CXXXVII; lines 19038-19105 confidence: high

Bhishma says he will recite names of princes devoted to virtue who cleansed their hearts by penances, practiced gifts and pious acts, and attained celestial regions.

The passage repeatedly links gifts to Brahmanas or sages with attaining heaven, celestial regions, the region of the gods, blessed regions, or eternal regions.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CXXXIV / SECTION CXXXV / SECTION CXXXVI / SECTION CXXXVII; lines 19038-19105 confidence: medium

Atreya attains celestial regions by teaching knowledge of the Supreme Being; Sivi offers the life of his son for a Brahmana and is translated to heaven; Pratardana gives his son to a Brahmana and gains undying fame.

Atreya attains excellent celestial regions by imparting knowledge of the unconditional Supreme Being to pupils.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CXXXIX / SECTION CXL / SECTION CXLI / SECTION CXLII; lines 19886-19940 confidence: medium

A person who gives all creatures assurance of harmlessness, shows compassion and sincerity toward all creatures, and constitutes himself the soul of all creatures becomes endowed with righteousness.

Mahadeva states that assurance of harmlessness, compassion, sincerity, and righteous conduct endow a person with righteousness, residence among deities, and comparison with Brahma.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CXXXIX / SECTION CXL / SECTION CXLI / SECTION CXLII; lines 19942-20011 confidence: high

Observers of fasts, sense-restraint, non-injury, and truthfulness attain success, ascend to Heaven, and enjoy felicity with Gandharvas.

The passage repeatedly pairs specific vows, yogic attitudes, diets, and final acts with Heaven, Amaravati, Varuna's regions, the Guhyakas' region, Brahman's regions, or Sakra's region.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CXXXIX / SECTION CXL / SECTION CXLI / SECTION CXLII; lines 19942-20011 confidence: high

Observers of fasts, sense-restraint, non-injury, and truthfulness attain success, ascend to Heaven, and enjoy felicity with Gandharvas.

Fasting, restricted diets, bodily hardship, and long vows are presented as causes of heavenly felicity, companionship, vehicles, mansions, or royal rebirth.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CXXXIX / SECTION CXL / SECTION CXLI / SECTION CXLII; lines 19942-20011 confidence: medium

A regenerate man completes Diksha, subdues the senses, abandons possessiveness, sets out unclothed, places sacred fire on a tree, follows the heroic path and manner, and reaches Sakra's eternal region with fulfilled wishes, celestial garlands, perfumes, and divine companionship.

The regenerate man sets out without bodily covering, carries out practices of heroes, places sacred fire on a tree, and reaches the eternal region of Sakra.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION II / SECTION III / SECTION IV / SECTION V; lines 27098-27153 confidence: high

Angira was formerly Karandhama's family priest; Karandhama is described as mighty and righteous, with attendants and goods produced by meditation through his breath; he subdues princes and ascends bodily to heaven.

Karandhama lives as long as he desires and ascends to heaven in his corporal embodiment.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION III / SECTION IV / SECTION V / SECTION VI; lines 881-932 confidence: high

Yayati falls from heaven to earth and is restored by the good deeds of virtuous grandsons; Pururavas attains heaven through Brahmanas' intercession.

Multiple examples connect ascent to heaven, loss of heaven, descent to nether regions, or divine punishment with deeds, intercession, truthfulness, killing, promises, or curses.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION IV / SECTION V / SECTION VI / SECTION VII; lines 935-1020 confidence: medium

Guest-service through eye, heart, agreeable words, following and worship is called the Panchadakshin sacrifice; feeding weary travellers, sleeping on sacrificial platforms, wearing rags or bark, yogic penance, lying by sacrificial fire, and abstaining from delicacies or animal food are linked to rewards.

Renunciatory practices, regulated diet, Brahmacharya, austerity, non-injury, and renunciation of desire are linked with heaven, celestial regions, health, prosperity, long life, and happiness.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LIV / SECTION LV / SECTION LVI / SECTION LVII; lines 9218-9301 confidence: high

Worship in wilderness or desert, long fast unto death, yogic practice, entering a blazing fire, lying on bare ground, wearing rags and bark, and avoiding agreeable tastes are each paired with rewards including sovereignty, heaven, reverence in Brahman's region, and prosperity.

Casting off the body by long fast and performing sacrifices or fasts are said to cause ascent to Heaven.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LIX / SECTION LX / SECTION LXI / SECTION LXII; lines 9886-9963 confidence: high

Heroic kings who die facing the foe attain the region of Brahman; celestial damsels and a century of Apsaras approach the earth-giver as he leaves earth, comes to heaven, and ascends to the region of Brahman; deities and Gandharvas adorn him.

The giver of earth departs earth, comes to heaven, and ascends to the region of Brahman while celestial beings approach and adorn him.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LV / SECTION LVI / SECTION LVII / SECTION LVIII; lines 9336-9419 confidence: medium

Planting trees brings fame among humans, rewards hereafter, reverence among the Pitris, preservation of the planter’s name among deities, rescue of ancestors and descendants, tree-children, ascent to Heaven, and eternal blissful regions.

The tree planter is said to depart from this world, ascend to Heaven, and obtain eternal regions of bliss.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LVI / SECTION LVII / SECTION LVIII / SECTION LIX; lines 31496-31548 confidence: low

The mountain shines like a second Heaven and, at Krishna’s arrival, resembles Indra’s blessed abode; Krishna is worshipped by relatives and enters a mansion, while Satyaki goes to his quarters.

The reception of Krishna is compared to deities advancing to receive Indra, and the mountain is described as like Heaven and the abode of Indra.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LVIII / SECTION LIX / SECTION LX / SECTION LXI; lines 31642-31727 confidence: high

Krishna says Abhimanyu’s face did not become cheerless and he did not turn back; after slaying many foes, he was surrounded by Kaurava heroes when Arjuna had been drawn away and finally succumbed to Dussasana’s son.

Abhimanyu is described as not turning back in battle and as having gone to Heaven or attained the highest goal through death at the edge of weapons.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LX / SECTION LXI / SECTION LXII / SECTION LXIII; lines 10078-10118 confidence: medium

Bhishma says Narada addressed him, says he has always made gifts of food, urges the king to do likewise, and says food gifts to deserving Brahmanas with due rites lead to Heaven.

Bhishma states that giving food to deserving Brahmanas with due rites enables the king to attain Heaven.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LXIII / SECTION LXIV / SECTION LXV / SECTION LXVI; lines 10271-10333 confidence: medium

Apastamva, Kankha, Likhita, and Gautama are said to have ascended to heaven by making gifts of sesame seeds.

Named sages are said to have ascended to heaven by gifting sesame seeds, and Kusika attains an excellent end through sesame offerings.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LXIII / SECTION LXIV / SECTION LXV / SECTION LXVI; lines 10419-10442 confidence: high

King Rantideva is said to have ascended to heaven by making gifts of food; a king who gives food to a toil-worn hungry person attains the Self-born's region of supreme felicity.

Food-giving is repeatedly described as producing heavenly ascent, supreme felicity, inexhaustible felicity, and access to exalted regions.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LXVII / SECTION LXVIII / SECTION LXIX / SECTION LXX; lines 10677-10761 confidence: high

Nriga chooses punishment first; Yama says Krishna will rescue him after a thousand years and that he will later attain inexhaustible felicity; Nriga falls head-down into the well as an intermediate creature, retaining memory.

Yama foretells that Janardana will rescue Nriga; Krishna rescues him, grants permission, and Nriga ascends to heaven in a celestial car.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LXXII / SECTION LXXIII / SECTION LXXIV / SECTION LXXV; lines 11296-11379 confidence: medium

Bhishma says completed Vrata, Niyamas, and Vedic study bear fruits here and hereafter; self-restrained persons are happy everywhere, subdue desire, go where they wish, destroy foes, obtain wishes, and receive heavenly happiness.

Completed vows, Niyamas, Vedic study, self-restraint, and prescribed duties are repeatedly linked to heaven, Brahma's region, or superior regions of felicity.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LXXII / SECTION LXXIII / SECTION LXXIV / SECTION LXXV; lines 11296-11379 confidence: medium

Self-restraint is declared superior to gift because wrath can destroy the merit of giving; invisible heavenly places belong to Rishis, persons leaving this world attain them and become deities, and great Rishis reach higher happiness by self-restraint.

Invisible places in heaven are described as belonging to Rishis, and persons leaving this world attain them and become transformed into deities.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LXXIII / SECTION LXXIV / SECTION LXXV / SECTION LXXVI; lines 11404-11487 confidence: medium

At sunrise the donor gives a cow accompanied by calf and bull, and heaven is promised as the reward.

The passage repeatedly says the cow-gift or substitute gifts yield heaven, regions of Vishnu and Soma, or long heavenly residence.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LXXVI / SECTION LXXVII / SECTION LXXVIII / SECTION LXXIX; lines 11752-11828 confidence: high

A habitual giver of kine proceeds through the clouds on a solar-effulgent car to Heaven, shines there, and is received and served by celestial damsels with laughter, Vinas, Vallakis, and Nupuras.

The habitual giver of kine pierces the clouds on a solar-effulgent car and proceeds to Heaven.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LXXX / SECTION LXXXI / SECTION LXXXII / SECTION LXXXIII; lines 12113-12196 confidence: medium

Indra salutes Brahman and asks why the region of cows is higher than the gods' region and what austerities or Brahmacharya cows performed.

Indra asks why cows dwell above the gods, and Brahman explains that Surabhi's austerities lead to immortality and a region higher than the three worlds.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LXXXVI / SECTION LXXXVII / SECTION LXXXVIII / SECTION LXXXIX; lines 13128-13172 confidence: medium

Sraddha under Krittika is compared to sacrifice after establishing the sacred fire; the performer is freed from fear and ascends to heaven with his children.

The Krittika performer is said to ascend to heaven with his children, and the Sravana performer is said to attain a very high end after departing from this world.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LXXXVII / SECTION LXXXVIII / SECTION LXXXIX / SECTION XC; lines 13260-13343 confidence: medium

The king is told to examine and invite learned, dutiful, well-born Brahmanas; Sraddha done only to feed friends or gather relatives fails to gratify deities and Pitris and fails to lead to heaven or the path of the deities.

A Sraddha performed merely as friend-feeding is said to fail to gratify deities and Pitris and to prevent ascent to heaven or progress by the path of the deities.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LXXXVII / SECTION LXXXVIII / SECTION LXXXIX / SECTION XC; lines 33726-33785 confidence: medium

The mongoose says the incident concerned a liberal Brahmana in Kurukshetra observing the Unccha vow; through it he attained Heaven with his wife, son, and daughter-in-law, and half the mongoose's body became gold.

The mongoose says the Brahmana, his wife, son, and daughter-in-law attained Heaven in consequence of the incident involving the barley gift.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LXXXVII / SECTION LXXXVIII / SECTION LXXXIX / SECTION XC; lines 33947-34030 confidence: high

The deity announces a celestial car, identifies himself as the deity of Righteousness, and tells the Brahmana to go to Heaven with wife, son, and daughter-in-law; the family proceeds to Heaven.

A celestial car is announced for the Brahmana and his family, who then proceed to Heaven.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LXXXVII / SECTION LXXXVIII / SECTION LXXXIX / SECTION XC; lines 34031-34053 confidence: high

Vaisampayana tells the addressed king that the wonderful incident occurred at a great Horse-sacrifice; he warns the king not to think highly of sacrifice, says many Rishis ascended to Heaven through penances, and lists virtues and gifts as equal in merit to sacrifice.

Vaisampayana states that the king should not overvalue sacrifice, that Rishis ascended to Heaven through penances, and that non-injury, truthfulness, gifts, and other virtues equal sacrifice in merit.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LXXXVIII / SECTION LXXXIX / SECTION XC / SECTION XCI; lines 34074-34149 confidence: medium

Those rich in penances gain merit and Heaven by giving picked grains, roots, fruits, pot-herbs, water, or leaves; compassion, brahmacharya, truthfulness, kindness, fortitude, and forgiveness are foundations of righteousness.

The passage says that modest gifts such as picked grains, roots, fruits, water, and leaves, when joined with penance and righteousness, produce merit and lead to Heaven.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION V / SECTION VI / SECTION VII / SECTION VIII; lines 35999-36057 confidence: medium

Yudhishthira promises obedience, asks for further instruction, and says Bhishma has ascended to Heaven, the slayer of Madhu has departed, and Vidura and Sanjaya will accompany Dhritarashtra to the forest.

Yudhishthira states that Bhishma has ascended to Heaven.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION VII / SECTION VIII / SECTION IX / SECTION X; lines 27656-27694 confidence: medium

Sakra directs the gods to build the assembly hall, rooms, durable staircase for the ascent of Gandharvas and Apsaras, and Apsaras' dance ground like Indra's heavenly palace; the dwellers of heaven carry this out.

A staircase is prepared for the ascent of Gandharvas and Apsaras, and Samvarta ascends the altar during the ritual.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XC / SECTION XCI / SECTION XCII / FOOTNOTES; lines 34409-34527 confidence: high

The passage concerns the form of the Soul, the ascension of the Yogin from attributed to attributeless Brahma, restraint of mind within the body, and Krishna reciting a visitor's words while referring to himself as Supreme Brahman.

The passage explicitly speaks of the ascension of the Yogin from Brahma vested with attributes to Brahma divested of all attributes.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XC / SECTION XCI / SECTION XCII / FOOTNOTES; lines 34763-34881 confidence: medium

Goats and sheep ascend upward through Brahmanas' religious acts; by becoming sacrificial victims they regain their true position.

Goats and sheep are described as ascending upward through the efficacy of Brahmanas' religious acts and regaining their true position by becoming sacrificial victims.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XC / SECTION XCI / SECTION XCII / SECTION XCIII; lines 13974-14067 confidence: medium

Sunahsakha reveals that he is Vasava, declares that the ascetics have freed themselves from cupidity and won eternal wish-fulfilling regions, and tells them to rise and go to those regions of beatitude.

After declaring the ascetics free from cupidity, Vasava says they have won eternal regions and tells them to rise and repair to those regions of beatitude.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XC / SECTION XCI / SECTION XCII / SECTION XCIII; lines 14069-14081 confidence: high

The great Rishis, pleased, say 'So be it' to Purandara and ascend to heaven with Indra.

The Rishis resist temptation and are said to ascend to heaven and attain heaven as the result of self-denial.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XCIX / SECTION C / SECTION CI / SECTION CII; lines 15084-15179 confidence: high

Dhritarashtra says only those free from desire, meat, chastisement, harm, meum, attachment, and unequal reactions to gain/loss or praise/blame attain such regions; he will go higher and not there.

The passage orders multiple regions using next-to, above, and higher language, and connects each region with who may attain it.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XCIX / SECTION C / SECTION CI / SECTION CII; lines 15181-15262 confidence: high

The deity says the elephant-son comes to Gautama and sniffs his feet; Gautama says he worships Sakra, asks for blessings, and accepts the elephant given by him.

After restoring the elephant and praising Gautama, the wielder of the thunderbolt takes Gautama and the elephant to heaven.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XCV / SECTION XCVI / SECTION XCVII / SECTION XCVIII; lines 14622-14685 confidence: medium

Light is described as energy with upward motion; Andhatamas and the sun's southward course are linked with darkness; giving lights during the sun's northward course is recommended.

The donor gives light, associated with upward motion, to escape Andhatamas and darkness and later attains companionship with luminous bodies.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XCVI / SECTION XCVII / SECTION XCVIII / SECTION XCIX; lines 14688-14770 confidence: medium

Nahusha, a royal sage with wealth of penances, acquires sovereignty of Heaven through his own good deeds and dwells there performing human and celestial acts.

Nahusha acquires sovereignty of Heaven by his own good deeds and dwells there as chief of the deities.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XCVII / SECTION XCVIII / SECTION XCIX / SECTION C; lines 14854-14882 confidence: high

Bhrigu says Yudhishthira will appear on earth and rescue Nahusha from the curse; Bhrigu then vanishes.

Yudhishthira rescues Nahusha from Bhrigu's curse, after which Nahusha ascends to the region of Brahman.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XI / SECTION XII / SECTION XIII / SECTION XIV; lines 1770-1853 confidence: medium

Vasudeva takes leave of family and companions; Gada and Rama wish his penances to increase; he thinks of Garuda, who comes and bears him to Himavat.

Garuda immediately comes when Vasudeva thinks of him and bears Vasudeva to Himavat, where a sacred ascetic retreat is located.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XIII / SECTION XIV / SECTION XV / SECTION XVI; lines 28082-28127 confidence: high

The speaker says he will depart this world, proceed to what is above it, identified as Satyaloka, and then to the higher condition of absorption into the unmanifest aspect of Brahman, without returning to mortal creatures.

The ascetic says he will proceed to what is above the world, identified as Satyaloka, and then to a higher condition.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XIII / SECTION XIV / SECTION XV / SECTION XVI; lines 3157-3184 confidence: low

Upamanyu says Tandi praised Mahadeva, who was accompanied by Uma; Tandi says Brahma, Indra, Vishnu, the Viswedevas, and the great Rishis do not know him.

Mahadeva appears accompanied by Uma and later disappears with all his followers after receiving adoration.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XIV / SECTION XV / SECTION XVI / SECTION XVII; lines 28150-28233 confidence: medium

The sage begins to describe regions attained by creatures ascending from this world: the stellar worlds, the lunar disc, and the solar disc; when their merit is exhausted, they fall away again.

The sage says creatures ascend from this world to righteous regions identified as stellar worlds, the lunar disc, and the solar disc.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XIV / SECTION XV / SECTION XVI / SECTION XVII; lines 3867-3950 confidence: medium

The deity is called destroyer of all things, red-bodied, possessor of all vast oceans as ponds for drinking, root of the tree of the world, form of nectar, both cause and effect, ocean of penances, great Yogin, and one ascending to and attaining the highest state.

The deity is described as an ocean of penances, a great Yogin, desirous of ascending to the highest state of existence, and already having attained that state.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XL / SECTION XLI / SECTION XLII / SECTION XLIII; lines 7446-7524 confidence: high

Devasarman says Vipula was capable of protecting Ruchi, did not sin in what he did, and pleased him; he says he would have cursed Vipula if he had acted wickedly.

After Devasarman declares himself gratified and tells Vipula he will go to heaven, Devasarman ascends to heaven with Ruchi and Vipula.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XLIII / SECTION XLIV / SECTION XLV / SECTION XLVI; lines 30212-30297 confidence: medium

The Brahmacharin studies, restrains senses, serves the preceptor, eats alms-food with permission, pours fire libations twice daily, bears staff, robes, girdle, matted locks and sacred thread, performs ablutions, gratifies deities with pure water, and is promised Heaven and non-return to birth.

The passage describes conduct leading to Emancipation, conquering Heaven, attaining the highest seat, and not returning to birth.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XLVII / SECTION XLVIII / SECTION XLIX / SECTION L; lines 30589-30635 confidence: medium

Space is called the highest of the five elements; egoism, understanding, soul, Unmanifest, and Purusha are successively placed above it; the knower of these relations attains the Unfading Soul.

The text repeatedly uses an 'above' sequence from space to egoism, understanding, soul, Unmanifest, and Purusha.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XLVIII / SECTION XLIX / SECTION L / SECTION LI; lines 30638-30723 confidence: medium

Those without mineness or egoism, through pure Yoga contemplation, attain great and highest regions, enter the Unmanifest, become free from Darkness and Passion, adhere to Goodness, are released from sin, and are described as Kshetrajna in perfection.

Those free from mineness and egoism through Yoga contemplation attain great and highest regions and enter the Unmanifest.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XLVIII / SECTION XLIX / SECTION L / SECTION LI; lines 8500-8606 confidence: medium

Chyavana says kine resemble fire in energy and form, beautify lands where they breathe fearlessly, wash away sins, are stairs to heaven, are adored in heaven, and are goddesses granting wishes.

Chyavana explicitly describes kine as stairs that lead to heaven and as adored in heaven.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XLVIII / SECTION XLIX / SECTION L / SECTION LI; lines 8608-8647 confidence: high

Chyavana describes the consuming eye of the poor, distressed, ascetic, or poisonous snake; he accepts the cow and tells the fishermen, freed from sin, to go to heaven with the fish caught in their nets.

The fishermen are told to go to heaven with the fish they caught, and Bhishma narrates that both fishermen and fish proceeded or ascended to heaven.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XVI / SECTION XVII / SECTION XVIII / SECTION XIX; lines 4552-4634 confidence: medium

Bhishma says Ashtavakra sets out northward, reaches the Himavat mountains peopled by Siddhas and Charanas, bathes in the sacred Vahuda, offers water oblations, spreads Kusa grass, and rests overnight.

The route passes through Himavat, Kailasa, Mandara, and golden mountains, and beyond them lies the region where Mahadeva has taken residence; Ashtavakra reverently circumambulates the holy spot and mountain.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XVII / SECTION XVIII / SECTION XIX / SECTION XX; lines 36696-36782 confidence: high

Narada recounts Sahasrachitya, Sailalaya, and Prishadhra as royal figures whose penances or renunciation led to Indra’s region or Heaven.

The passage repeatedly describes rulers who resign or perform austerities and then attain Indra’s region or Heaven, and applies a similar future pattern to Dhritarashtra.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XX / SECTION XXI / SECTION XXII / SECTION XXIII; lines 5325-5401 confidence: high

Wrongdoers including makers of bows, road obstructors, abandoners of preceptors and dependents, mistreaters of animals, unjust kings, non-givers, and selfish eaters are said to sink in hell.

The passage repeatedly contrasts wrongdoers who sink in hell with virtuous people who ascend to heaven.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXII / SECTION XXIII / SECTION XXIV / SECTION XXV; lines 5465-5548 confidence: medium

Angiras says that bathing for seven days in Chandrabhaga or Vitasta while fasting cleanses sins and grants ascetic merit; bathing in rivers through Kasmira into Sindhu grants good character and heaven after death.

Many named tirthas are linked with ascent to heaven, travel by celestial car, reaching the regions of deities or Apsaras, or dwelling in the region of Gandharvas.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXII / SECTION XXIII / SECTION XXIV / SECTION XXV; lines 5549-5632 confidence: high

Bathing at Prayaga in Magha with vows cleanses sins and leads to heaven; bathing at tirthas sacred to the Maruts, Pitris, and Vaivaswata cleanses sins and sanctifies the person.

Named places are linked to heaven, Soma's region, Indra's Nandana gardens, avoidance of Yama, celestial felicity, and the regions of Brahman.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXII / SECTION XXIII / SECTION XXIV / SECTION XXV; lines 5549-5632 confidence: medium

A Veda-knowing person may cast off the body on the mountains by fasting after worship and attain Brahman's eternal regions; disciplined tirtha residence makes goals attainable; inaccessible tirthas may be mentally contemplated; "Sojourns to tirthas is productive of the merits of sacrifices."

A Veda-knowing person may cast off the body on the sacred mountains through scripturally prescribed fasting after worship, thereby attaining success and the eternal regions of Brahman.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXIII / SECTION XXIV / SECTION XXV / SECTION XXVI; lines 5721-5804 confidence: medium

Bodies sprinkled with Bhagirathi water and bones laid in her channel do not fall from heaven; people using her waters ascend to heaven, and even earlier sinners who later dwell beside Ganga attain a superior end; bathing exceeds the merit of hundreds of sacrifices.

The passage says that users of Ganga water ascend to heaven, bones in her channel prevent heavenly fall, and sinners about to sink into hell are rescued by Ganga.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXIII / SECTION XXIV / SECTION XXV / SECTION XXVI; lines 5805-5888 confidence: high

Ganga's sight, touch, drinking, bathing, praise, and even intention toward her cleanse sins and rescue ancestors and descendants, including paternal and maternal races.

Ganga's waters are said to rescue ancestors and descendants, lead creatures to Heaven, and bear Sagara's ash-reduced sons from here to Heaven.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXIX / SECTION XXX / SECTION XXXI / SECTION XXXII; lines 6519-6561 confidence: high

The three worlds with Indra come to behold the king; invisible beings play drums; nectar and celestial flowers are showered on him; deities, Gandharvas, and Apsaras sing and dance around him.

After the bodily offering, celestial beings honor the king, he ascends a celestial car, and through the merit of his act proceeds to eternal Heaven.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXV / SECTION XXVI / SECTION XXVII / SECTION XXVIII; lines 6079-6126 confidence: medium

Bhishma says Matanga, described as restrained in vows and well regulated in soul, did not heed Indra's counsel and "stood for a hundred years on one foot."

Matanga performs a hundred-year one-foot austerity while seeking Brahmana status through penance.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXV / SECTION XXVI / SECTION XXVII / SECTION XXVIII; lines 6079-6126 confidence: high

Indra describes a progression from brute life to humanity, Pukkasa or Chandala, Sudra, Vaisya, Kshatriya, fallen Brahmana, Brahmana by arms, mantra-reciting Brahmana, and Veda-knowing Brahmana, with very long measured periods between stages.

Indra lays out a progressive sequence from brute life through human and social orders toward increasingly elevated Brahmana births, each requiring long spans of time.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXVI / SECTION XXVII / SECTION XXVIII / SECTION XXIX; lines 6129-6223 confidence: medium

After granting the boons, Vasava disappears; Matanga casts off his life-breaths and attains a high place; Bhishma concludes that Brahmana status is very high and cannot be acquired except by birth.

After receiving boons, Matanga casts off his life-breaths and attains a high place.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXXII / SECTION XXXIII / SECTION XXXIV / SECTION XXXV; lines 29526-29571 confidence: medium

Religion or duty is described as one with four quarters; Brahma describes an auspicious and difficult path trodden by the wise for identity with Brahman, with four steps: Brahmacharin life, domesticity, residence in woods, and Adhyatma.

The teaching describes an auspicious path, four steps or modes of life, a highest seat, and the aim of identity with Brahman.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXXIII / SECTION XXXIV / SECTION XXXV / SECTION XXXVI; lines 29574-29659 confidence: high

Brahma says he will declare the means of improvement and ascent; beings born outside humanity can ascend through the aid of Brahmanical religious ceremonies and purificatory rites, attain the regions of pious Brahmanas, and go to Heaven.

The passage states that beings can improve and ascend through purificatory rites, eventually attaining higher regions, Heaven, and higher human/caste births.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXXIX / FOOTNOTES / BOOK 16 / BOOK 17; lines 39159-39259 confidence: low

Janamejaya asks what the Pandavas did after hearing of the Vrishni-Andhaka slaughter and Krishna's ascension to Heaven.

Janamejaya’s question states that Krishna’s ascension to Heaven has been reported before asking what the Pandavas did next.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXXIX / FOOTNOTES / BOOK 16 / BOOK 17; lines 39261-39364 confidence: medium

The brothers urge Dhananjaya to obey; he throws the bow and quivers into the sea; the fire deity disappears; the Pandavas proceed by changing directions and see Dwaraka covered by the ocean.

The heroes are described as observant of Yoga, intent on circling the whole earth, and moving through oceanic, mountainous, desert, and Meru settings.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXXIX / FOOTNOTES / BOOK 16 / BOOK 17; lines 39366-39462 confidence: high

Shakra says Yudhishthira's brothers and Krishna have already reached Heaven after casting off their human bodies, while Yudhishthira is ordained to go there in his own present body.

Shakra says Yudhishthira will go to Heaven in his current body; divine beings then carry him upward in a car, and Narada states that he reached Heaven in his own human body.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXXV / SECTION XXXVI / SECTION XXXVII / SECTION XXXVIII; lines 29717-29760 confidence: high

A person devoted to Yoga, while regarding knowledge, conduct, service, and mode of life as vain, is said to attain the highest in the hereafter.

The passage states that virtuous, wise men attain Heaven and that their courses are directed upwards.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXXVI / SECTION XXXVII / SECTION XXXVIII / SECTION XXXIX; lines 29763-29825 confidence: medium

Goodness is called the great enlightener; those abiding in Goodness go upward, those in Passion remain middle, and those in Darkness sink downward; the qualities are also associated with three orders.

The passage explicitly states that those abiding in Goodness proceed upward, those abiding in Passion remain in the middle, and those abiding in Darkness sink downward.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXXVII / SECTION XXXVIII / SECTION XXXIX / SECTION XL; lines 7094-7167 confidence: medium

Human beings are described as righteous and naturally progressing toward the status of deities, which alarms the deities.

Human beings are said to progress toward deity status, causing the deities to seek action from the Grandsire, after which Brahman creates women.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXXVIII / SECTION XXXIX / FOOTNOTES / BOOK 16; lines 38506-38592 confidence: medium

Krishna’s iron discus ascends into the firmament; Vasudeva’s car is dragged away over the ocean by the four named horses in Daruka’s sight; Apsaras take the Garuda and palmyra standards and call the Vrishnis and Andhakas to go on pilgrimage to sacred water.

Krishna’s discus ascends into the firmament, Vasudeva’s car is drawn away over the ocean, and the standards of Krishna and Valadeva are taken by Apsaras.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXXVIII / SECTION XXXIX / FOOTNOTES / BOOK 16; lines 38755-38828 confidence: high

Jara, hunting deer, mistakes Keshava lying on the earth in high Yoga for a deer and wounds his heel with a shaft; he then sees a yellow-robed many-armed man, fears offense, touches Keshava's feet, and is comforted.

After being wounded and comforting Jara, Keshava ascends upward, fills the welkin with splendor, and reaches Heaven and his own inconceivable region.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXXVIII / SECTION XXXIX / FOOTNOTES / BOOK 16; lines 38755-38828 confidence: high

Keshava ascends upward in splendor, reaches Heaven, is received by deities and celestial beings, reaches his own inconceivable region, and is worshipped, saluted, waited on, and praised.

Deities, sages, Gandharvas, Apsaras, Siddhas, and others advance to receive, worship, salute, wait on, and praise Keshava as he reaches Heaven and his own region.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXXVIII / SECTION XXXIX / FOOTNOTES / BOOK 16; lines 38909-38971 confidence: medium

Arjuna spends the night in Keshava's mansion, is overcome with grief; at dawn Vasudeva attains the highest goal through Yoga; women in the mansion wail, dishevelled and without ornaments, and named women throw themselves on their lord's bodies.

Vasudeva is said to attain the highest goal through Yoga at dawn.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXXVIII / SECTION XXXIX / FOOTNOTES / BOOK 16; lines 39055-39111 confidence: high

Arjuna says Krishna 'has, with Rama, cast off his body and ascended to Heaven,' and that at Prabhasa the Vrishni heroes were destroyed through iron bolts generated by a Brahmana curse.

Krishna, with Rama, is said to have cast off the body and ascended to Heaven; Krishna/Vishnu is later described as having left the Earth.
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The Markandeya Purana A PLOT AGAINST KHANITEA. / CAUTO CX?11. / THE PLOTTERS WEBE DESTROYED IGBOMINIOHSLY. / CANTO CXFIIT.; lines 33822-33923 confidence: medium

In the forest, Khanitra follows forest-dweller ordinances, performs austerities for 350 years, becomes emaciated, restrains his senses, and dies.

After prolonged austerities and death in the forest, Khanitra attains sacred, undecaying worlds.
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The Markandeya Purana BIRTH OP EIPATI FROM THE CONSTELLATION. / CANTO LXXV. / KING DGRCIAMA MAREIES REVATI.' / CANTO LXXV.; lines 24377-24463 confidence: medium

The maiden asks her father to raise the constellation for her wedding; the rishi answers, “I raise the constellation Revati to the moon’s pathway for thy sake.”

Revati asks that the constellation be raised to the sky, and the rishi places the constellation Revati in conjunction with the moon by ascetic power.
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The Markandeya Purana CAKTO CXXI. / CABTO CXXXI, / CANTO CXXXi. / CONTEST BETWEEN AVIKSHIT AND MABUTTA. 663; lines 36596-36640 confidence: high

In the forest the king practices great austerities with concentrated mind and ascends to the sky, covering heaven and earth with his glory.

After practicing austerities, Marutta ascends to the sky and is described as covering heaven and earth with glory.
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The Markandeya Purana CANTO 11. / THE BJRTH OP THE SPAKROWS. / CAKTO IT. / Canto III.; lines 564-609 confidence: medium

After a month the birds go to the sun’s chariot-road, are watched by curious munis’ sons, see the earth with cities, ocean, and rivers as small as a chariot wheel, return to the hermitage, and develop knowledge.

The birds go to the sun’s chariot-road and see the earth with cities, ocean, and rivers appearing as small as a chariot wheel.
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The Markandeya Purana Canto CVI. / CANTO CVI. / ALL HEAVENLY BEINHS WORSHIP THE SUN. / CANTO evil.; lines 31404-31509 confidence: medium

Visvakarman gradually diminishes the Sun’s glory while gods are gathered; hearing of the paring down of the Sun’s body, which is linked with the cold, rainy, and hot seasons, leads one to the Sun’s world at life’s end.

The passage says that after hearing of the paring down of the Sun’s body, one goes to the Sun’s world at the close of life.
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The Markandeya Purana CANTO CXFIIT. / CANTO CXIX. / KHANINKTRA WAS AN EXTRAOEDINARY SACEIFICER. 619 / CANTO CXX.; lines 34034-34205 confidence: medium

The second deer says self-killers go to worlds called 'The Sun-less,' while sacrificial cattle attain exalted stations; it cites Agni, the lord of the waters, and the Sun as sacrificial precedents.

The second deer contrasts 'Sun-less' worlds for self-killers with exalted stations for cattle suitable for sacrifice and names divine examples connected with sacrificial elevation.
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The Markandeya Purana CANTO CXXTI. / CANTO CXX?II. / AVIKSHIT BBFUSEB TO BE KING. / CANTO CXXYIIL; lines 35819-35872 confidence: medium

Karandhama takes Vira to the forest for restrained austerities; after a thousand years of arduous austerity, he quits his body and gains Indra's world.

Karandhama practices austerities, quits his body, and gains Indra's world; Vira practices to gain the same world.
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The Markandeya Purana CANTO JDXXXVIir. / For hhal0nga read hha^vdnga, / Canto LXXXIX. / CANTO LXXXIX.; lines 27779-27945 confidence: medium

After falling, Shumbha rises again, springs upward, seizes the goddess, and mounts high into the sky; the supplied passage ends mid-sentence after this movement.

After being knocked down and rising again, Shumbha seizes the goddess and mounts high into the sky.
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The Markandeya Purana Canto LIX. / CANTO LIX. / Canto LX. / CANTO Ml.; lines 21227-21336 confidence: medium

With his feet anointed, the brahman goes to the Hima-vat range, where cascades pour down, planning to return the same day; he reaches the top and roams the snowy mountain.

The brahman reaches the top of Hima-vat and beholds peaks associated with celestial beings.
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The Markandeya Purana CANTO LXV. / Canto LXVI. / CANTO LXVr. / CANTO f.XVI.; lines 22432-22479 confidence: high

Markandeya says Sva-rocis hears the bird, becomes disturbed, takes his wives to another grove for austerities, performs severe austerities with them, and reaches pure worlds with every stain removed.

Sva-rocis performs severe austerities with his wives and reaches pure worlds with stains removed.
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The Markandeya Purana CANTO LXXIY: / Canto LXXIY. / CANTO IiXXtV. / CANTO LSXiy.; lines 24037-24093 confidence: medium

Tamasa brings the enemies near his father and releases them when permitted, preserving righteousness; the father then quits his body and attains worlds won by austerities and sacrifices.

The father quits his body and attains worlds won by austerities and sacrifices.
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The Markandeya Purana Canto LXXXIV. / CANTO LXXXIV. / HYMN TO C'ANDIKA. / CANTO LXXXIV,; lines 26513-26660 confidence: medium

The hymn asks why the goddess does not reduce all Asuras to ashes, notes that she directs weapons at foes, and says enemies purified by dying in arms attain bright worlds; her countenance bears a portion of the radiant moon.

The passage says enemies die in battle, are purified by dying in arms, attain bright worlds, and are led to heaven by the goddess after she destroys them.
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The Markandeya Purana CANTO TUX. / CANTO VIII. / CANTO Till. / CANTO VIII.; lines 3050-3210 confidence: high

Indra tells Hariś-candra to ascend with wife and son to the third heaven won by his deeds; at the funeral pile he pours nectar and flowers with heavenly drums, and the son rises restored.

Indra says the heavenly worlds have been won by the king’s deeds and commands the king, then the people, to ascend to heaven.
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The Markandeya Purana CANTO TUX. / CANTO VIII. / CANTO Till. / CANTO VIII.; lines 3050-3210 confidence: high

Indra, Dharma, and Visvamitra consent; Indra brings ten million heavenly chariots, the people are told to ascend, the royal succession is enthroned, and the people ascend with the king.

Indra comes from heaven to earth with ten million heavenly chariots and the people ascend with the king, moving from chariot to chariot.
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The Markandeya Purana CANTO TV. / CAHTO IV. / Canto V. / CANTO V.; lines 1160-1261 confidence: medium

The gods descend from heaven to earth with portions of their glory to benefit creatures and alleviate the Earth’s burden.

The gods descend from heaven to earth with portions of their glory to benefit creatures and alleviate the Earth’s burden.
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The Markandeya Purana CANTO X. / CANTO X. / Terrible. / COHCEPTIOH AND GESTATION.; lines 3744-3765 confidence: medium

The beings observe upright conduct and experience vigorous pleasures; afterward they go upward, while those taking the downward path become men as before.

Those observing upright conduct and experiencing pleasures are said afterward to go upward.
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The Markandeya Purana CANTO XX. / Canto XX. / THE STORY OF KUVALAYASVA, / CANTO IX.; lines 6142-6234 confidence: high

The father asks to hear the highest deed and says wise, determined, self-controlled persons can attain difficult aims; he cites ant, Garuda, and Dhruva reaching the polar star.

The father says wise, strenuous, self-controlled persons can attain otherwise inaccessible goals and cites Dhruva reaching the polar star.
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The Markandeya Purana CREATION OF THE GODS, MANKIND, ANIMALS, / CANTO CT?. / HYMN TO THE SUN. / CAHTO CIT.; lines 30836-30904 confidence: medium

Brahmans devoted to ceremonies praise and offer sacrifice to the addressee day by day; mortals meditate on him with restrained minds and attain the sublimest condition.

Mortals meditate on the addressee with restrained minds and attain the sublimest condition.
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The Markandeya Purana M CANTO VIL / CANTO VIT. / CANTO / Canto VIII.; lines 2055-2162 confidence: high

Synopsis: Visvamitra demands more fees; Haris-c'andra sells wife, son, and self; serves at a burning-ground; sees future transmigrations; his son is bitten by a snake and restored by the gods; Dharma reveals the candala impersonation; Indra calls him to Svarga, and he ascends with queen and people.

The synopsis says Indra calls the king to Svarga, the king refuses to go without his faithful people, and the king, queen, and people ascend to Svarga.
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The Markandeya Purana MST OF THE EIGHTEEN PHEANAS. 685 / CANTO CXXX?IL / ENGOMIUM ON THIS PUEANA. / CANTO CXXXYII.; lines 37857-37896 confidence: medium

After hearing the Purana, which is replete with knowledge and intelligence, the hearer is mounted in a choice heavenly car and magnified in Svarga; the preceding line also mentions gods and heavenly beings in Svarga.

The hearer of the Purana is described as mounted in a heavenly car and magnified in Svarga after hearing the text.
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The Markandeya Purana PUNISHMEHTS FOE YABIOUS SIKS, / CANTO XIV. / PUKISHMEOTS FOR VARIOUS SIN'S. / Canto XV.; lines 4567-4581 confidence: medium

“The king hy Ms merit delivers all the inhabitants of hell and ascends to heaven,”

The king’s merit delivers all inhabitants of hell, and he ascends to heaven.
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The Markandeya Purana PUNISHMENTS FOB VARIOUS SINS. / CANTO XV. / Hirita ; see note ** p. 28. / CANTO XV.; lines 4823-5003 confidence: medium

Dharma and Indra arrive to lead the king away; Dharma invites him to mount a heavenly chariot. Indra says evil-doers enter hell by their own deeds and the king must go to Svarga by merit. Dharma describes the king's merit as beyond reckoning, like sea-drops, stars, rain, and Ganges sands.

Dharma tells the king to mount a heavenly chariot, and after the king's compassionate request Hari makes him mount it while flowers fall.
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The Markandeya Purana YOGA OE EELIGIOUS DETOTION. / Canto XXXIX. / CANTO XXXIX. / CANTO XXXIX.; lines 10705-10816 confidence: medium

Paramarshis declare a gradual means like drinking water; the devotee drinks air and practices mental abstraction at ten loci from navel to beyond the head, reaching equality with the imperishable and being addressed in instruction to the king.

The passage presents a sequence of mental abstractions moving from the navel upward through the heart, breast, neck, mouth, nose, eye, eyebrows, middle of the head, and beyond, culminating in equality with the imperishable.
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The Ramayan of Valmiki Canto CI. Bharata Questioned. / Canto CIII. The Funeral Libation. / Canto CIV. The Meeting With The Queens. / Canto CIX. The Praises Of Truth.; lines 25042-25178 confidence: medium

“Embodied to the skies he went / For love of truth preëminent.”

Triśanku is said to have gone embodied to the skies because of his preeminent love of truth.
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The Ramayan of Valmiki Canto CI. Bharata Questioned. / Canto CIII. The Funeral Libation. / Canto CIV. The Meeting With The Queens. / Canto CIX. The Praises Of Truth.; lines 25042-25178 confidence: high

Early kings of the line are listed; Anaraṇya’s reign has no famine, drought, or thieves, and Triśanku goes embodied to the skies for love of truth.

Triśanku is said to go embodied to the skies because of his preeminent love of truth.
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The Ramayan of Valmiki Canto CXIV. Vibhishan Consecrated. / Canto CXVI. The Meeting. / Canto CXIX. Glory To Vishnu. / Canto CXXI. Dasaratha.; lines 56234-56393 confidence: medium

Maheśvar says Ráma should have sons with Sítá, perform the horse offering, give gifts, ascend to the gods’ home, and salute his father, who comes from the immortals’ dwelling.

Maheśvar says Ráma will ascend to the home of gods; Daśaratha flies home to heaven; the gods depart in radiant cars to the stars.
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The Ramayan of Valmiki Canto CXIV. Vibhishan Consecrated. / Canto CXVI. The Meeting. / Canto CXIX. Glory To Vishnu. / Canto CXXI. Dasaratha.; lines 56234-56393 confidence: medium

Maheśvar tells Ráma to comfort Bharat and the queens, relieve friends, receive the ancestral kingdom, have sons by Sítá, perform the horse offering, give gifts, and ascend to the home of the gods.

Maheśvar speaks of Ráma eventually ascending to the home of the gods; Daśaratha returns to heaven; the gods depart to the stars in radiant cars.
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The Ramayan of Valmiki Canto CXIX. Glory To Vishnu. / Canto CXXI. Dasaratha. / Canto CXXIII. The Magic Car. / Canto CXXIV. The Departure.; lines 56453-56519 confidence: medium

Sugriva and the Vanar lords join Rama, Vibhishan follows with giant chiefs, and the wondrous car rises from earth and passes through the clouds, carrying kings.

The wondrous car rises from the earth and bears its passengers through the clouds.
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The Ramayan of Valmiki Canto CXIX. Glory To Vishnu. / Canto CXXI. Dasaratha. / Canto CXXIII. The Magic Car. / Canto CXXIV. The Departure.; lines 56453-56519 confidence: high

Rama joyfully invites Sugriva, Vibhishan, and the chiefs to ascend, saying he will rejoice to seek his native land surrounded by them.

Rama invites the chiefs to ascend, and the wondrous car rises from earth and travels through the clouds.
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The Ramayan of Valmiki Canto CXIX. The Forest. / BOOK III. / Canto I. The Hermitage. / Canto V. Sarabhanga.; lines 26707-26883 confidence: high

Ráma, Lakshmaṇ, and Sítá approach Śarabhanga beside the holy flame, bow and sit; Śarabhanga explains that Indra came to take him to Brahmá’s sphere, earned by penance, but he waited to see Ráma.

Śarabhanga has won Brahmá’s sphere through penance and, after leaving his body, rises beyond the homes of saints and gods to Brahmá’s realm.
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The Ramayan of Valmiki Canto CXIX. The Forest. / BOOK III. / Canto I. The Hermitage. / Canto V. Sarabhanga.; lines 26707-26883 confidence: high

Sarabhanga says Indra came to carry him to Brahma's sphere, won by long penance, but he waited to see Rama before going to those undecaying worlds.

Sarabhanga says he has won Brahma's sphere through penance, then after entering the fire rises beyond the homes of saints and gods and reaches Brahma's sphere.
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The Ramayan of Valmiki Canto CXIX. The Forest. / BOOK III. / Canto I. The Hermitage. / Canto V. Sarabhanga.; lines 26886-27059 confidence: high

After a heavenly departure, many classes of ascetics practicing severe disciplines gather around Rama in Sarabhanga's hermitage.

The passage refers to a heavenly home, Brahma's world, Sutikshna's delayed rise to heavenly spheres, and worlds won through good works and vows.
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The Ramayan of Valmiki Canto CXIX. The Forest. / BOOK III. / Canto I. The Hermitage. / Canto V. Sarabhanga.; lines 26886-27059 confidence: high

After a holy figure reaches a heavenly home, many ascetic groups practicing severe disciplines gather around Rama in Sarabhanga’s hermitage.

The passage refers to Sarabhanga’s heavenly home, Brahma’s world as a reward for just protection, and Sutikshna’s readiness to rise to heavenly spheres after winning worlds by good works.
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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 CXVI. The Meeting. / Canto CXIX. Glory To Vishnu. / Canto CXXI. Dasaratha. / Canto CXXIII. The Magic Car.; lines 56396-56450 confidence: medium

Vibhishan says one day will carry Rama over the distance by the wondrous chariot Pushpak, made by divine hands, formerly seized by Ravan from the God of Gold, and able to bear him through the air to Ayodhya.

Pushpak is described as a divine chariot able to carry Rama through the fields of air to Ayodhya in a single day.
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The Ramayan of Valmiki Canto I. The Hermitage. / Canto V. Sarabhanga. / Canto VIII. The Hermitage. / Canto XI. Agastya.; lines 27704-27812 confidence: high

Ráma says birds, serpent-lords, spirits, gods, and saints remain there seeking merit; perfected saints cast aside mortal bodies and go to heaven transformed, while gods grant rule, goods, immortal life, and spirit status.

Perfected saints cast aside mortal bodies and seek heaven transformed and glorified, while gods grant immortal life and spirit status.
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The Ramayan of Valmiki Canto I. The Hermitage. / Canto V. Sarabhanga. / Canto VIII. The Hermitage. / Canto XI. Agastya.; lines 27704-27812 confidence: high

Birds, serpent lords, spirits, and gods remain on scanty fare seeking merit; perfected saints cast aside mortal bodies and seek heaven on radiant cars.

Saints made perfect in the holy place cast aside mortal bodies and seek heaven on radiant cars, transformed and glorified.
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The Ramayan of Valmiki Canto III. The Guardian Goddess. / Canto IV. Within The City. / Canto VI. The Court. / Canto VIII. The Enchanted Car.; lines 45380-45532 confidence: medium

The car gleams with gems and gold; the Wind-God’s son gazes at it, and it is proclaimed as Viśvakarmá’s noblest work.

The car is airborne, moves according to its master’s will, can rise and sink, and is drawn by flying beings.
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The Ramayan of Valmiki Canto III. The Guardian Goddess. / Canto IV. Within The City. / Canto VI. The Court. / Canto VIII. The Enchanted Car.; lines 45380-45532 confidence: medium

The car gleams with precious gems and gold, holds the Wind-God’s son’s gaze, is proclaimed Viśvakarmá’s noblest work, and glows uplifted in the air.

The car is airborne, can fly, sink, and rise at its master’s will, and is a marvellous crafted vehicle associated with divine or paradise cars.
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The Ramayan of Valmiki Canto L. Janak. / Canto LIV. The Battle. / Canto LV. The Hermitage Burnt. / Canto LVII. Trisanku.; lines 7379-7465 confidence: high

Triśanku, a true-souled king of Ikshváku’s line, longs to make great offerings to the gods and win his way to heaven alive.

Triśanku explicitly wishes to rise in the body and dwell with the gods in the skies.
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The Ramayan of Valmiki Canto L. Janak. / Canto LIV. The Battle. / Canto LV. The Hermitage Burnt. / Canto LVII. Trisanku.; lines 7379-7465 confidence: high

Triśanku, a true-souled king of Ikshváku’s line, longs to make great offerings to the gods and win his way to heaven alive.

Triśanku wants to pay great offerings to the gods and asks priests to help with a rite by which he may reach heaven alive.
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The Ramayan of Valmiki Canto L. Janak. / Canto LIV. The Battle. / Canto LV. The Hermitage Burnt. / Canto LVII. Trisanku.; lines 7379-7465 confidence: high

Triśanku, a self-controlled king of Ikshváku’s line, desires to make great offerings to the Gods and win his way to heaven alive.

Triśanku wants to make great offerings and asks ritual specialists to help him rise in the body to dwell with the Gods in the skies.
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The Ramayan of Valmiki Canto L. The Broken Spell. / Canto LX. Kumbhakarna Roused. / Canto LXXIV. The Medicinal Herbs. / Canto LXXV. The Night Attack.; lines 54686-54845 confidence: medium

A mournful group tells Rávaṇ that Indrajít has been slain by Lakshmaṇ and has gained a blissful seat in heaven.

Messengers and Rávaṇ describe Indrajít’s death in battle as gaining a blissful heavenly seat and an immortal reward in the skies.
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The Ramayan of Valmiki Canto L. The Enchanted Cave. / Canto LII. The Exit. / Canto LXIV. The Sea. / Canto LXV. The Council.; lines 44554-44719 confidence: high

As a child Hanumán sees the new sun, takes it for tree-fruit, and leaps three hundred leagues upward without fearing the Day-God's beams.

Hanumán leaps three hundred leagues upward toward the sun when he mistakes it for fruit.
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The Ramayan of Valmiki Canto L. The Enchanted Cave. / Canto LII. The Exit. / Canto LXIV. The Sea. / Canto LXV. The Council.; lines 44554-44719 confidence: high

Hanumán is born in an underground cave, leaps three hundred leagues toward the new sun as if toward tree-fruit, and is struck by Indra’s fiery red bolt, injuring his cheek.

Hanumán’s childhood leap rises three hundred leagues toward the new sun, and in his later speech he says he can pursue the Lord of Light.
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The Ramayan of Valmiki Canto L. The Enchanted Cave. / Canto LII. The Exit. / Canto LXIV. The Sea. / Canto LXV. The Council.; lines 44554-44719 confidence: medium

The speaker calls Hanumán the sure hope of the rest and urges him to rise and spring over the ocean, comparing the exploit to one who stepped through earth and sky.

Hanumán is urged to perform an exploit compared with one who stepped through earth and sky; he then declares he can circle Meru and move through sky, sea, and sun-path.
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The Ramayan of Valmiki Canto L. The Enchanted Cave. / Canto LII. The Exit. / Canto LXIV. The Sea. / Canto LXV. The Council.; lines 44721-44745 confidence: medium

Hanumán, called the Wind-God’s son and best of Vánars, springs onto Mahendra’s crest; the mountain rocks and sways under his weight and is compared to an elephant under a lion’s attack.

Hanumán springs onto Mahendra’s crest before undertaking the task.
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The Ramayan of Valmiki Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha. / BOOK IV.; lines 37608-37782 confidence: medium

Lakshmaṇ says an unnamed giant stole Sītā when she was alone; a cursed son of Diti in Rākshas semblance told them to seek Sugrīva to learn the abductor’s name and home, then sought heaven.

A son of Diti, cursed to bear a Rākshas semblance, directs the heroes to Sugrīva and then seeks heaven won by his deeds.
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The Ramayan of Valmiki Canto LII. The Exit. / Canto LXIV. The Sea. / Canto LXV. The Council. / BOOK V.(787); lines 44748-44920 confidence: high

Hanuman prays to Svayambhu, the Sun, the Wind, and Indra, then tells the Vanaras he will go to Ravana's city, seek the lady even in the sky, or bring the giant bound.

Hanuman begins the mission from a mountain and travels upward and across the sea by an extraordinary leap through the sky.
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The Ramayan of Valmiki Canto LIV. The Battle. / Canto LV. The Hermitage Burnt. / Canto LVII. Trisanku. / Canto LVIII. Trisanku Cursed.; lines 7468-7567 confidence: high

“I, in the body, Saint, would fain / A mansion in the skies obtain.”

Triśanku explicitly seeks to obtain a mansion in the skies while still in his body.
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The Ramayan of Valmiki Canto LIV. The Battle. / Canto LV. The Hermitage Burnt. / Canto LVII. Trisanku. / Canto LVIII. Trisanku Cursed.; lines 7468-7567 confidence: high

“I, in the body, Saint, would fain / A mansion in the skies obtain. / I planned a hundred rites for this”

Triśanku explicitly wants to obtain a mansion in the skies while still in his body and says he planned a hundred rites for this purpose.
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The Ramayan of Valmiki Canto LV. The Hermitage Burnt. / Canto LVII. Trisanku. / Canto LVIII. Trisanku Cursed. / Canto LIX. The Sons Of Vasishtha.; lines 7570-7734 confidence: high

Viśvámitra presents Triśanku to the gathered saints and asks them to order the rite so the king may rise bodily and win a mansion in the skies.

The king seeks to go alive and in his body to the skies, and Viśvámitra causes him to rise heavenward.
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The Ramayan of Valmiki Canto LV. The Hermitage Burnt. / Canto LVII. Trisanku. / Canto LVIII. Trisanku Cursed. / Canto LIX. The Sons Of Vasishtha.; lines 7570-7734 confidence: high

Viśvámitra presents Triśanku to the gathered saints and asks them to order the rite so the king may rise bodily and win a mansion in the skies.

A formal rite and offering are arranged so Triśanku may ascend bodily to the skies.
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The Ramayan of Valmiki Canto LV. The Hermitage Burnt. / Canto LVII. Trisanku. / Canto LVIII. Trisanku Cursed. / Canto LIX. The Sons Of Vasishtha.; lines 7570-7734 confidence: high

Indra sees Triśanku entering the blessed regions, says no home is prepared for him, and orders him to fall headlong earthward.

Indra denies Triśanku a place in the blessed regions and orders him to fall earthward.
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The Ramayan of Valmiki Canto LV. The Hermitage Burnt. / Canto LVII. Trisanku. / Canto LVIII. Trisanku Cursed. / Canto LIX. The Sons Of Vasishtha.; lines 7570-7734 confidence: high

Kuśik’s son promises the transformed king relief, a rite, and bodily transport to the desired heavenly destination.

Triśanku’s stated aim is to rise in his body to the skies; Viśvámitra commands the ascent, and the narrative says Triśanku mounts swiftly upward.
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The Ramayan of Valmiki Canto LV. The Hermitage Burnt. / Canto LVII. Trisanku. / Canto LVIII. Trisanku Cursed. / Canto LIX. The Sons Of Vasishtha.; lines 7736-7795 confidence: high

Viśvámitra says he vowed to bear Triśanku to the skies clothed in his body and asks that the king ascend and the new stars remain secure forever.

Viśvámitra vows to bear Triśanku bodily to the skies and asks that the embodied king ascend to endless heavenly life.
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The Ramayan of Valmiki Canto LV. The Hermitage Burnt. / Canto LVII. Trisanku. / Canto LVIII. Trisanku Cursed. / Canto LIX. The Sons Of Vasishtha.; lines 7736-7795 confidence: high

Viśvámitra says he swore “Triśanku to the skies to bear / Clothed in his body” and asks that the king ascend embodied while his new stars remain secure.

Viśvámitra states that he swore to bear Triśanku to the skies clothed in his body, and asks that the embodied king ascend to eternal heavenly life.
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The Ramayan of Valmiki Canto LV. The Hermitage Burnt. / Canto LVII. Trisanku. / Canto LVIII. Trisanku Cursed. / Canto LIX. The Sons Of Vasishtha.; lines 7736-7795 confidence: high

Triśanku falls from the sky crying, “O, save me, Hermit!” and Viśvámitra answers, “Stay, O stay!”

Triśanku falls from the sky, Viśvámitra commands him to stay, and the gods later place him hung head downward among the stars.
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The Ramayan of Valmiki Canto LVII. Trisanku. / Canto LVIII. Trisanku Cursed. / Canto LIX. The Sons Of Vasishtha. / Canto LXI. Sunahsepha.; lines 7798-7982 confidence: low

Śunahśepha, distressed and weeping, begs Viśvámitra to save him, let the king obtain his will, preserve his life, and allow him to rise to heaven.

Śunahśepha asks to live out his days, share in austerities, and rise to heaven.
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The Ramayan of Valmiki Canto LVII. Trisanku. / Canto LVIII. Trisanku Cursed. / Canto LIX. The Sons Of Vasishtha. / Canto LXI. Sunahsepha.; lines 7798-7982 confidence: low

Śunahśepha runs weeping to Viśvámitra, says he has no father, mother, or kin, asks to be saved from pain, and asks to live out his days and rise to heaven.

Śunahśepha asks to fulfill his length of days, share in austere rites, and rise to heaven.
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The Ramayan of Valmiki Canto LXVII. The Praise Of Kings. / Canto LXVIII. The Envoys. / Canto LXXV. The Abjuration. / Canto LXXVI. The Funeral.; lines 21019-21132 confidence: low

Bharat laments by his father's body, mentions Ráma and Lakshmaṇ, asks who will guard Ayodhyá, says the king has sought the sky, and compares the city to a moonless night.

Bharat says the king has sought the sky while leaving Ayodhyá and Ráma's absence behind.
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The Ramayan of Valmiki Canto LXXII. The Gift Of Kine. / Canto LXXIII. The Nuptials. / Canto LXXV. The Parle. / Canto LXXVI. Debarred From Heaven.; lines 9432-9605 confidence: medium

Jamadagni's son explains his obligation not to remain on earth by night, asks to keep his power to wander to Mahendra, accepts that his penance-won worlds may be destroyed or barred, and recognizes Rama as Lord of Gods and slayer of Madhu.

Jamadagni's son asks to keep his power of wandering so that he may fly to Mahendra's height, and after the arrow is shot he goes by an airy road and rests on Mahendra's head.
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The Ramayan of Valmiki Canto LXXII. The Gift Of Kine. / Canto LXXIII. The Nuptials. / Canto LXXV. The Parle. / Canto LXXVI. Debarred From Heaven.; lines 9432-9605 confidence: medium

Jamadagni’s son says he gave the whole broad land to Kaśyap, was forbidden to remain in that realm, asks to keep the power to wander to Mahendra, and says Rāma may destroy or bar his penance-won mansions of eternal joy.

Jamadagni’s son names his eternal mansions or glorious worlds and says Rāma’s shaft may stay his path to them; after the arrow flies, those worlds are barred to him.
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The Ramayan of Valmiki Canto V. The League. / Canto VI. The Tokens. / Canto XI. Dundubhi. / Canto XII. The Palm Trees.; lines 39090-39196 confidence: high

The sacred Seven maintained vows there, placed their heads in dust, slept in streams, ate only every seventh night, lived on air, and after seven hundred years went to heaven.

Sugriva says the sacred Seven maintained vows, fasted, lived on air, and after seven hundred years went to their homes in heaven.
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The Ramayan of Valmiki Canto V. The League. / Canto VI. The Tokens. / Canto XI. Dundubhi. / Canto XII. The Palm Trees.; lines 39090-39196 confidence: high

The sacred Seven kept vows under hanging boughs, lay with heads in dust, slept in streams, broke fast every seventh night while living on air, and after seven hundred years went to heaven.

The Seven practice vows and severe fasting for seven hundred years, after which they go to homes in heaven.
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The Ramayan of Valmiki Canto X. Rishyasring Invited. / Canto XI. The Sacrifice Decreed. / Canto XII. The Sacrifice Begun. / Canto XIII. The Sacrifice Finished.; lines 2783-2944 confidence: low

Vishṇu comes to the council crowned with glory, bearing shell, mace, and discus, wearing saffron robes, and riding his eagle.

Vishṇu arrives in a heavenly council on his eagle, bearing weapons, and is acclaimed as refuge for the suffering worlds.
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The Ramayan of Valmiki Canto XCVIII. Lakshman Calmed. / Canto C. The Meeting. / Canto CI. Bharata Questioned. / Canto CIII. The Funeral Libation.; lines 24124-24238 confidence: medium

Rāma asks, “How may I please his spirit?” and says his brothers have paid “Due offerings to his parting shade,” while also saying “other worlds our father hold.”

Rāma describes his father as gone above, held by other worlds, enrolled with the gods on high, and able to accept offerings where spirits live.
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The Ramayan of Valmiki Canto XLI. The Army Of The South. / Canto XLII. The Army Of The West. / Canto XLIII. The Army Of The North. / Canto XLIV. The Ring.; lines 43128-43167 confidence: medium

The monarch praises Hanumán’s unhindered way by land and sea, flight through air, ascent to the Immortals’ home, knowledge of realms, mountains, lakes, and seas, and untiring strength and speed; he also compares him to his wind-monarch sire.

The monarch says Hanumán can fly through the air and ascend to the home of the Immortals.
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The Ramayan of Valmiki Canto XLIII. The Ruin Of The Temple. / Canto XLV. The Seven Defeated. / Canto XLVI. The Captains. / Canto XLVII. The Death Of Aksha.; lines 47440-47613 confidence: medium

The war between the Vánar and the fiend amazes gods and Asurs; earth, wind, sun, thunder, and ocean respond with ominous disturbance.

Hanuman rises into the air, Aksha pursues in a sky-moving chariot, and gods and Asurs watch the combat.
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The Ramayan of Valmiki Canto XLIII. The Ruin Of The Temple. / Canto XLV. The Seven Defeated. / Canto XLVI. The Captains. / Canto XLVII. The Death Of Aksha.; lines 47440-47613 confidence: high

Ravana turns to youthful Aksha; Aksha rises, calls for bow and lance, and mounts a splendid jeweled chariot stocked with weapons and able to move on earth or through clouds.

Aksha’s chariot can rise through the clouds; Hanuman rises into the air to avoid arrows, and Aksha pursues him from above.
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The Ramayan of Valmiki Canto XLIII. The Wondrous Deer. / Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved.; lines 35739-35838 confidence: medium

Grieving, Rāma lays the bird on the pyre and kindles the flame to burn the body of his friend.

Rāma performs fire rites, food offerings, recitations, and water libations so the departed soul may rise to the skies; the vulture is then said to soar to a blissful seat.
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The Ramayan of Valmiki Canto XLIII. The Wondrous Deer. / Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved.; lines 35739-35838 confidence: high

Ráma orders fuel for the funeral rite, says he will light the fire and lay the bird on the pyre, and blesses the bird to depart to celestial seats.

The passage explicitly links funeral texts, libations, and offerings with the parted soul rising to the skies, and later states that the vulture soars to a blissful seat.
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The Ramayan of Valmiki Canto XLIV. The Night. / Canto L. The Broken Spell. / Canto LX. Kumbhakarna Roused. / Canto LXXIV. The Medicinal Herbs.; lines 54549-54683 confidence: medium

Hanuman flies through the air, passes the sea, sees mountains, waters, lands, the snowy Himalaya, cascades, sages’ retreats, and divine seats or abodes, then reaches the hill where the herbs shine.

Hanuman springs into the air, crosses the sea, and reaches Himalayan heights to obtain the remedy.
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The Ramayan of Valmiki Canto XLIV. The Night. / Canto L. The Broken Spell. / Canto LX. Kumbhakarna Roused. / Canto LXXIV. The Medicinal Herbs.; lines 54549-54683 confidence: medium

Jambavan tells Hanuman to save the Vánars and Raghu’s sons by flying over the sea to the Himalaya, where a mountain between Kailasa and Rishabh bears four radiant herbs with powers to extract shafts, restore life, heal wounds, and restore color.

Hanuman is sent over the sea to Himalayan summits to obtain rare healing plants and flies through the air to reach them.
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The Ramayan of Valmiki Canto XLV. The Departure. / Canto XLVII. The Return. / Canto L. The Enchanted Cave. / Canto LII. The Exit.; lines 43901-44053 confidence: high

Sampati mourns Jatayus and recalls that the two brothers flew toward the sun; he shielded Jatayus, his feathers burned away, and he fell on Vindhya hill.

Sampati and Jatayus fly upward toward the Day-God until the sun’s heat causes failure, burning, and Sampati’s fall on Vindhya hill.
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The Ramayan of Valmiki Canto XLV. The Departure. / Canto XLVII. The Return. / Canto L. The Enchanted Cave. / Canto LII. The Exit.; lines 43901-44053 confidence: high

Sampáti mourns Jaṭáyus, says he is old and wingless, and recounts that he and Jaṭáyus flew toward the Day-God; as Jaṭáyus weakened from the heat, Sampáti shielded him, lost his feathers, and fell on Vindhya hill.

Sampáti and Jaṭáyus fly toward the Day-God; Sampáti shields Jaṭáyus from heat, loses his feathers, and falls on Vindhya hill.
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The Ramayan of Valmiki Canto XLV. The Departure. / Canto XLVII. The Return. / Canto L. The Enchanted Cave. / Canto LII. The Exit.; lines 44197-44375 confidence: high

Sampati recalls that he and Jatayus vowed near Kailasa to chase the sun; flying upward, they viewed cities, earth, rivers, Meru, Vindhya, and the Lord of Snow below.

The vulture brothers vow to chase the sun, fly high above the earth and mountains, and are overcome by solar heat.
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The Ramayan of Valmiki Canto XLV. The Departure. / Canto XLVII. The Return. / Canto L. The Enchanted Cave. / Canto LII. The Exit.; lines 44197-44375 confidence: high

Sampáti recounts that he and Jaṭáyus vowed before saints near Kailása to chase the sun, flew through the air, saw cities, earth, rivers, Meru, Vindhya, and the Lord of Snow below, and were overcome by heat and toil.

The vulture brothers vow to chase the sun, fly upward through the air, become overcome by heat, and fall.
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The Ramayan of Valmiki Canto XLV. The Departure. / Canto XLVII. The Return. / Canto L. The Enchanted Cave. / Canto LII. The Exit.; lines 44378-44417 confidence: medium

The speaker urges the Vánars onward to find the dame alive, points to his new wings as a ground for confidence, and springs from the crag into the sky, stilling the chieftains’ doubts.

After the restoration of pinions, the speaker springs from the crag to try his wings in his native sky.
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The Ramayan of Valmiki Canto XLV. The Departure. / Canto XLVII. The Return. / Canto L. The Enchanted Cave. / Canto LII. The Exit.; lines 44378-44417 confidence: medium

The speaker urges the Vánars onward, says they will find the dame alive, points to his new wings as grounds for confidence, and springs from the crag to try them; the chieftains gain courage.

After receiving new wings, the speaker springs from the crag to test his pinions in his native sky.
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The Ramayan of Valmiki Canto XLVI. The Captains. / Canto XLVII. The Death Of Aksha. / Canto LIII. The Punishment. / Canto LVI. Mount Arishta.; lines 47912-48013 confidence: medium

Hanuman scales Mount Arishta, whose summits overhang the deep; the mountain is adorned with woods, clouds, morning rays, mineral colors, cascades, and rills.

Hanuman climbs Mount Arishta and departs by springing from its peak into the sky.
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The Ramayan of Valmiki Canto XLVI. The Captains. / Canto XLVII. The Death Of Aksha. / Canto LIII. The Punishment. / Canto LVI. Mount Arishta.; lines 47912-48013 confidence: medium

Hanuman looks upon the burning waste, seeks the queen, consoles her with words of hope, and prepares to depart.

Hanuman prepares to depart, scales Mount Arishta, turns north, springs from the peak, and travels through the sky.
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The Ramayan of Valmiki Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha.; lines 36293-36417 confidence: high

Kabandha rises from the pyre spotless and resplendent, adorned with wreath and gold ornaments, and appears in a bright swan-drawn chariot in the sky.

After rising from the pyre, Kabandha appears high in a bright swan-drawn chariot and speaks from the sky.
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The Ramayan of Valmiki Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha.; lines 36293-36417 confidence: high

Kabandha is high in a bright swan-drawn chariot, fills the air with glow, stays in the sky, and calls to Rāma.

Kabandha enters a bright swan-drawn chariot and remains in the sky while addressing Rāma.
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The Ramayan of Valmiki Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha.; lines 36419-36581 confidence: high

Kabandha, high in the air, gives counsel to the royal pair; he wears a wreath and radiance like the sun, and the brothers look up at him as a blissful being.

Kabandha gives counsel from the air, appears radiant, and is told by the brothers to begin his heavenward way.
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The Ramayan of Valmiki Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha.; lines 36419-36581 confidence: medium

Matanga's pupils gathered fruit and berries; their sweat-drops became ever-young trees. Sabari dwells under holy boughs, keeps vows, and will win heaven when she sees the prince.

Sabari is predicted to win a blissful seat in heaven when she sees the prince, and Kabandha is told to begin his heavenward way after giving counsel.
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The Ramayan of Valmiki Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha.; lines 36583-36740 confidence: high

Kabandha regains a spotless sunlike form, departs heavenward, and tells Rama from the air to seek Sugriva's friendship.

Kabandha regains a radiant form and goes heavenward; Savari later rises to heaven after leaving her body in flame.
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The Ramayan of Valmiki Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha.; lines 36583-36740 confidence: high

After showing the grove, Śavarí asks Ráma’s permission to cast away her mortal shell and dwell with the great saints she served.

Śavarí asks to discard her mortal body, enters flame with Ráma’s permission, rises to heaven in celestial adornment, and attains a holy sphere of saints.
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The Ramayan of Valmiki Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha.; lines 36743-36860 confidence: medium

Śavarí seeks the skies and gains virtue’s prize; Ráma and Lakshmaṇ reflect on the saints’ wondrous home, peaceful animals, seven lakes, bathing, and libations to royal shades.

Śavarí is said to have sought the skies and gained the prize of virtue.
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The Ramayan of Valmiki Canto XLVII. The Death Of Aksha. / Canto LIII. The Punishment. / Canto LVI. Mount Arishta. / Canto LVIII. The Feast Of Honey.; lines 48016-48072 confidence: low

The Vánars rise in the air, cast a dark shadow over the region, and fly swiftly to a lovely grove.

The Vánars rise into the air and fly to the grove, darkening the region with their shadow.
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The Ramayan of Valmiki Canto XXIII. The Omens. / Canto XXVIII. The Chieftains. / Canto XXXI. The Magic Head. / Canto XXXVII. Preparations.; lines 51419-51500 confidence: low

After addressing the chiefs, Rama looks at Suvela's crest, is moved by the sight, and longs to climb the mountain height.

After giving battle orders, Rama gazes at Suvela's crest and longs to climb the mountain height.
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The Ramayan of Valmiki Canto XXIII. The Omens. / Canto XXVIII. The Chieftains. / Canto XXXI. The Magic Head. / Canto XXXVII. Preparations.; lines 51419-51500 confidence: medium

After addressing the chiefs, Ráma gazes at Suvela’s crest and longs to climb the mountain height.

After the war council, Ráma gazes on Suvela’s crest and longs to climb the mountain height.
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The Ramayan of Valmiki Canto XXIX. The Celestial Arms. / Canto XXXI. The Perfect Hermitage. / Canto XXXIII. The Sone. / Canto XXXIV. Brahmadatta.; lines 5162-5318 confidence: medium

The narrator identifies Gádhi as his father and says his elder sister Satyavatí was wed to Richíka, followed her dead husband, was raised to heaven in human form, and became a celestial stream descending from the Himalaya to purify and gladden the world.

Satyavatí follows her dead husband, is raised to heaven in human form, and becomes the celestial river Kauśikí whose waters purify and gladden the world.
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The Ramayan of Valmiki Canto XXIX. The Celestial Arms. / Canto XXXI. The Perfect Hermitage. / Canto XXXIII. The Sone. / Canto XXXIV. Brahmadatta.; lines 5320-5394 confidence: medium

Each daughter receives a glorious station: Gangá as noblest stream and heavenly undefiled river whose waves bless and purify, and Umá as supreme among goddesses.

Gangá is described as the heavenly river who rose bearing her waves to the sky.
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The Ramayan of Valmiki Canto XXVIII. The Chieftains. / Canto XXXI. The Magic Head. / Canto XXXVII. Preparations. / Canto XXXVIII. The Ascent Of Suvela.; lines 51503-51674 confidence: high

Rama proposes scaling Suvela hill, resting on its crest with Sugriva, Lakshman, and Vibhishan, and viewing the city of the foe who stole his beloved from the wood.

The leaders climb Suvela to rest on its crest and view the enemy city from above.
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The Ramayan of Valmiki Canto XXVIII. The Chieftains. / Canto XXXI. The Magic Head. / Canto XXXVII. Preparations. / Canto XXXVIII. The Ascent Of Suvela.; lines 51503-51674 confidence: high

Rāma says to scale the hill, rest on the crest with Sugrīva, Lakshmaṇ, and Vibhīshaṇ, and view the city of the foe who stole his darling from the wood.

Rāma explicitly calls for scaling the hill; the group climbs Suvela and views the enemy city from the height.
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The Ramayan of Valmiki Canto XXVIII. The Chieftains. / Canto XXXI. The Magic Head. / Canto XXXVII. Preparations. / Canto XXXVIII. The Ascent Of Suvela.; lines 51677-51816 confidence: medium

Rama orders Lakshman to marshal the legions, says the armies will ascend Lanka's walls, descends from the peak, and assigns posts at the gates to Rama, Nila, Angad, Hanuman, and Sugriva.

Rama says the armies will ascend Lanka's walls, and Angad moves by an airy route, leaps to the roof, and springs to the sky.
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The Ramayan of Valmiki Canto XXVIII. The Chieftains. / Canto XXXI. The Magic Head. / Canto XXXVII. Preparations. / Canto XXXVIII. The Ascent Of Suvela.; lines 51677-51816 confidence: medium

Rāma orders Lakshmaṇa to marshal the legions, says the armies will ascend Lankā’s walls, and descends from the peak to view the ordered Vānara host.

Rāma says the armies will ascend Lankā’s walls, and Angada travels by air, leaps to the palace roof, and springs into the sky after completing his errand.
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The Ramayan of Valmiki Canto XXXI. The Magic Head. / Canto XXXVII. Preparations. / Canto XXXVIII. The Ascent Of Suvela. / Canto XLII. The Sally.; lines 51819-51887 confidence: medium

The Vanars answer the call, fill the moat with stone, trees, rocks, and mountains, press to the wall, scale the rampart, assail the guard, and tear fragments from portal, tower, and battlement.

Vanars scale the rampart's height and press against the wall during the attack.
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The Ramayan of Valmiki Canto XXXIII. The Colloquy. / Canto XLI. The Ruin Of The Grove. / Canto XLII. The Giants Roused. / Canto XLIII. The Ruin Of The Temple.; lines 47228-47324 confidence: medium

He rises into the air and proclaims that many mighty Vānaras obey Sugrīva, will cross the sea, and will bring down Lankā, Rāvaṇ, and those who oppose Raghu’s son.

After the temple destruction, the Vānara rises into the air and declares the coming sea-crossing and fall of Lankā and Rāvaṇ.
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The Ramayan of Valmiki Canto XXXIV. Brahmadatta. / Canto XXXIX. The Sons Of Sagar. / Canto XL. The Cleaving Of The Earth. / Canto XLI. Kapil.; lines 5735-5905 confidence: high

Garuḍ, son of Vinatá and king of birds, tells Anśumán not to grieve: the sons died by Kapil’s hand, require a holier flood than earthly water, and Gangá’s waves can wash their ashes and bring them to Indra’s heaven.

Gangá’s waves are required to wash the ashes of Sagar’s sons so that they may reach Indra’s heaven or ascend to heavenly bliss.
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The Ramayan of Valmiki Canto XXXIV. Brahmadatta. / Canto XXXIX. The Sons Of Sagar. / Canto XL. The Cleaving Of The Earth. / Canto XLI. Kapil.; lines 5735-5905 confidence: high

Garuḍ says Sagar’s sons died by Kapil’s hand and that only Gangā’s holy flood, not earthly water, can wash their ashes, free them from sin, and bring them to Indra’s heaven.

The passage repeatedly frames the task as drawing Gangā from the sky so that the ashes of Sagar’s sons may be washed and the dead may gain heaven.
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The Ramayan of Valmiki Canto XXXIV. Brahmadatta. / Canto XXXIX. The Sons Of Sagar. / Canto XL. The Cleaving Of The Earth. / Canto XLI. Kapil.; lines 5908-6061 confidence: high

Spirits, sages, and bards condemned to earth press around the tide sanctified by Śiva; by touching the pure wave they are freed from sin and return to the skies.

Condemned beings touch the sanctified river and return to the skies; Sagar’s sons gain beatitude and heavenly bodies after the waters wet their dust.
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The Ramayan of Valmiki Canto XXXIV. Brahmadatta. / Canto XXXIX. The Sons Of Sagar. / Canto XL. The Cleaving Of The Earth. / Canto XLI. Kapil.; lines 5908-6061 confidence: high

Gangá reaches the sea, goes below through the path dug by Sagar’s sons, and Bhagírath leads her purifying waters over his kinsmen’s dust; their spirits gain beatitude and rise to heaven.

Bhagírath pours a libation over his kinsmen’s dust, after which their spirits gain beatitude and rise to the skies.
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The Ramayan of Valmiki Canto XXXIV. Brahmadatta. / Canto XXXIX. The Sons Of Sagar. / Canto XL. The Cleaving Of The Earth. / Canto XLI. Kapil.; lines 5908-6061 confidence: high

Gangá reaches the sea and goes deep below through earth's nether caves to the place dug by Sagar's sons; Bhagírath pours funeral libation over his kinsmen's dust, and their spirits gain beatitude, heavenly bodies, and eternal rest in the skies.

Bhagírath leads Gangá's purifying waves to his kinsmen's dust, pours a funeral libation, and their spirits gain beatitude and ascend in heavenly bodies.
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The Ramayan of Valmiki Canto XXXIV. Brahmadatta. / Canto XXXIX. The Sons Of Sagar. / Canto XL. The Cleaving Of The Earth. / Canto XLI. Kapil.; lines 6063-6131 confidence: medium

Brahma addresses Bhagirath, praises him, and states that Sagar's sons are freed from stain, have won heaven, and will remain godlike in heaven as long as the ocean stands by the land.

Sagar's sons gain heaven, Brahma ascends to his own heaven, and the story is said to raise its hearers to the skies.
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The Ramayan of Valmiki Canto XXXVII. The Coats Of Bark. / Canto XLVI. The Halt. / Canto XLIX. The Crossing Of The Rivers. / Canto LXII. Dasaratha Consoled.; lines 19379-19551 confidence: high

The father asks the son to delay going to Yama's realm and imagines petitioning Yama, Vivasvat's son and King of justice, to restore the child.

The passage names Yama's realm, imagines an appeal to Yama, describes heavenly homes for the virtuous, and depicts the son's spirit ascending to the sky with Indra.
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The Ramayan of Valmiki Canto XXXVII. The Coats Of Bark. / Canto XLVI. The Halt. / Canto XLIX. The Crossing Of The Rivers. / Canto LXII. Dasaratha Consoled.; lines 19379-19551 confidence: high

The aged saint and wife shed funeral water; the son's spirit leaves the body in celestial form and tells them a glorious home above rewards his filial love, which they will share.

The son's spirit says a glorious home above rewards his filial care, then ascends skyward with Indra on a bright flaming car.
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The Ramayan of Valmiki Canto XXXVIII. The Ascent Of Suvela. / Canto XLII. The Sally. / Canto XLIII. The Single Combats. / Canto XLIV. The Night.; lines 51949-52118 confidence: medium

Rāma orders ten leading Vānara chieftains to locate his hidden foe; they rise into the air and scan the sky, but Rāvaṇ’s son wounds them from concealment and appears in a misty shroud like the sun behind cloud.

Rāma sends ten Vānara chieftains who rise into the air and scan the regions of the sky for the concealed Indrajít.
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The Ramayan of Valmiki CAREY AND MARSHMAN. / SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE.; lines 57839-57896 confidence: high

Time reports Brahma’s message: Rama/Vishnu had formed Brahma from a lotus from his navel while sleeping on the ocean, had undertaken preservation, destroyed Ravana to deliver mankind, and may now prolong his earthly stay or ascend to heaven.

Time tells Rama that his earthly period is expiring and that he may ascend to heaven; Rama says he will return to the place whence he came.
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The Ramayan of Valmiki CAREY AND MARSHMAN. / SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE.; lines 57839-57896 confidence: high

Time tells Rama that Brahma says Rama/Vishnu formed Brahma from a navel lotus after destroying the worlds and sleeping on the ocean, became Preserver, was born as Aditi's son, came to destroy Ravana, and may now remain or ascend to heaven.

Time tells Rama that his earthly term is ending and that he may ascend to heaven; Rama says he will return to the place whence he came.
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The Ramayan of Valmiki CAREY AND MARSHMAN. / SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE.; lines 57898-57933 confidence: high

Lakshman goes to the Sarayu, suppresses his senses, is conveyed bodily by Indra to heaven, and the gods rejoice at the arrival of the fourth part of Vishnu.

Lakshman suppresses his senses and is conveyed bodily by Indra to heaven, where the gods rejoice.
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The Ramayan of Valmiki CAREY AND MARSHMAN. / SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE.; lines 57898-57933 confidence: medium

Rama enters the glory of Vishnu with his body and followers, then asks Brahma for an abode for the devoted people who accompanied him; Brahma appoints a celestial residence.

Rama asks Brahma to provide an abode for those who accompanied him from devotion, and Brahma appoints a celestial residence.
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The Ramayan of Valmiki CAREY AND MARSHMAN. / SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE.; lines 57898-57933 confidence: high

Lakshmaṇ goes to the Sarayú, suppresses all his senses, and is conveyed bodily by Indra to heaven; the gods rejoice at the arrival of the fourth part of Vishṇu.

Lakshmaṇ suppresses all his senses at the Sarayú and is conveyed bodily by Indra to heaven.
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The Ramayan of Valmiki CONTENTS / INVOCATION.(1) / BOOK I.(6) / OM.(8); lines 1157-1236 confidence: high

While the Rámáyan remains on earth, Válmíki will arise to higher spheres and dwell with Brahmá above the skies.

Brahmá promises that Válmíki will arise to higher spheres and dwell with him above the skies while the Rámáyan remains on earth.
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The Ramayan of Valmiki CONTENTS / INVOCATION.(1) / BOOK I.(6) / OM.(8); lines 1157-1236 confidence: medium

Brahma tells Valmiki to begin the divine tale in charming verse, says the Ramayan will endure while streams flow and mountains stand, and promises Valmiki higher spheres above the skies.

Brahma promises that while the Ramayan remains on earth, Valmiki will rise to higher spheres and dwell with him above the skies.
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The Ramayan of Valmiki CONTENTS / INVOCATION.(1) / BOOK I.(6) / OM.(8); lines 864-991 confidence: low

Following Sampáti’s counsel, Hanumán leaps two hundred leagues across the sea to Lanká, finds Sítá beneath Aśoka boughs, gives her Ráma’s ring, and receives a pledge from her hand.

Hanumán leaps two hundred leagues across the deep to Lanká to find Sítá and return news.
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The Ramayan of Valmiki FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 65001-65150 confidence: medium

Vishnu’s three steps typify the rising, culmination, and setting of the sun.

Vishnu’s three steps are interpreted as the rising, culmination, and setting of the sun.
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The Ramayan of Valmiki FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 65001-65150 confidence: medium

Vishnu is called God of the Three Steps; the three steps typify the sun's rising, culmination, and setting; Narayana is glossed as Vishnu, 'He who moved upon the waters.'

Vishnu's three steps are explicitly interpreted as the sun's rising, culmination, and setting.
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The Ramayan of Valmiki FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 65395-65547 confidence: medium

Sunábha is the mountain that rose from the sea when Hanuman passed over to Lanká.

Sunábha is the mountain that rose from the sea when Hanuman passed over to Lanká.
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The Ramayan of Valmiki FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 65395-65547 confidence: high

Triśanku was raised to the skies to form a constellation in the southern hemisphere.

Triśanku is raised to the skies to form a constellation, and Viśvámitra's sacrifice is identified as the means.
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The Ramayan of Valmiki FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 65395-65547 confidence: high

Trisanku was raised to the skies to form a constellation, and Visvamitra performed the sacrifice that raised him to the heavens.

Trisanku is raised to the skies as a constellation through Visvamitra's great sacrifice.
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The Ramayan of Valmiki H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 62451-62563 confidence: low

The gods are said to have praised Agni with Stomas, and Jyotishtoma is explained by reference to Agni rising to the sky in the shape of light.

Agni is described as having risen to the sky in the shape of a light.
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The Ramayan of Valmiki H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 62451-62563 confidence: medium

Agnishtoma is explained as offerings to fire and part of Jyotishtoma; Soma is offered to obtain heaven; gods praise Agni, who rises to the sky as light; related named sacrifice divisions are listed.

Agni is described as praised when he had risen to the sky in the shape of light, and the surrounding discussion links fire and Soma sacrifice with obtaining heaven.
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The Ramayan of Valmiki HIPPOLYTE FAUCHE. / ADDITIONAL NOTES. / H. H. WILSON. / THE SUPPLIANT DOVE.; lines 58534-58632 confidence: high

The gods rain immortal chaplets, pour pure amrit on the king’s head, heavenly beings praise him, and he is placed on a gem-bright golden car and carried through the air.

The gods set the king on a golden car and carry him through the air to heaven.
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The Ramayan of Valmiki HIPPOLYTE FAUCHE. / ADDITIONAL NOTES. / H. H. WILSON. / THE SUPPLIANT DOVE.; lines 58534-58632 confidence: medium

Voices thunder, the sky darkens, the earth shakes, and gods led by Indra arrive with celestial music.

After the king’s act, gods led by Indra arrive, bestow celestial honors and Amrit, and carry him through the air in a golden car; the close says he won heaven and deathless fame.
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The Ramayan of Valmiki HIPPOLYTE FAUCHE. / ADDITIONAL NOTES. / H. H. WILSON. / THE SUPPLIANT DOVE.; lines 59144-59296 confidence: medium

The sacrifice flees in the semblance of a deer through the sky toward the heavens, and the Rudras chase it and strike away its head.

The sacrifice speeds away in the semblance of a deer, flees through the sky toward the heavens, and its Deer’s Head remains blazing in the sky.
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The Ramayan of Valmiki HIPPOLYTE FAUCHE. / ADDITIONAL NOTES. / H. H. WILSON. / THE SUPPLIANT DOVE.; lines 59299-59388 confidence: medium

Urvasî briefly returns at the Lotos-lake, refuses to stay, later tells Purûravas to come on the last night of the year when a son will be born, and advises him to ask the Gandharvas to make him one of them.

Urvasî advises Purûravas to ask the Gandharvas to let him become one of them.
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The Ramayan of Valmiki HIPPOLYTE FAUCHE. / ADDITIONAL NOTES. / H. H. WILSON. / THE SUPPLIANT DOVE.; lines 59299-59388 confidence: medium

Urvasi briefly returns at the Lotos-lake, compares herself to dawns and winds, allows a meeting on the last night of the year, foretells a son, and instructs Pururavas to ask to become one of the Gandharvas.

Pururavas goes up to the golden seats, is told the Gandharvas will grant one wish, and is instructed to ask to become one of them.
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The Ramayan of Valmiki HIPPOLYTE FAUCHE. / ADDITIONAL NOTES. / H. H. WILSON. / THE SUPPLIANT DOVE.; lines 59390-59483 confidence: high

Hanumant is described as reddish-gold; as a child he leaps from a mountain toward the sun, and Indra strikes him with a thunderbolt, breaking his jaw and causing him to fall on a mountain.

Hanumant, while a child, leaps from a mountain into the air to arrest the sun and is struck by Indra’s thunderbolt.
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The Ramayan of Valmiki HIPPOLYTE FAUCHE. / ADDITIONAL NOTES. / H. H. WILSON. / THE SUPPLIANT DOVE.; lines 59390-59483 confidence: medium

Hanumant is struck by Indra's thunderbolt and falls upon a mountain after leaping from a mountain into the air to arrest the sun; the note adds a cloud, storm, lightning, and thunderbolt interpretation.

Hanumant throws himself from a mountain into the air to arrest the sun and is struck down by Indra's thunderbolt.
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The Ramayan of Valmiki INDEX OF PRINCIPAL NAMES / FOOTNOTES / ILIAD. XVII. 426. / GORRESIO.; lines 64295-64428 confidence: high

Yayāti was invited to heaven by Indra, conveyed by Mātali, Indra’s charioteer, and afterwards returned to earth.

Yayāti is said to be invited to heaven, conveyed by Indra’s charioteer, and afterwards returned to earth.
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The Ramayan of Valmiki INDEX OF PRINCIPAL NAMES / FOOTNOTES / ILIAD. XVII. 426. / GORRESIO.; lines 64295-64428 confidence: high

Creatures killed by Rāma are said to gain immediate beatitude; Yayāti is invited to heaven by Indra, conveyed by Mātali, returns to earth, and governs virtuously.

Yayāti is invited to heaven by Indra, conveyed by Mātali, and later returns to earth to rule virtuously.
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The Ramayan of Valmiki The Ramayan of Valmiki / CONTENTS / INVOCATION.(1); lines 661-687 confidence: low

Válmíki is praised as a bird of charming song who mounts on Poesy’s high spray and sings Ráma in a deathless lay.

Válmíki is described as a bird who mounts on Poesy’s sublimest spray while singing Ráma.
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The Ramayan of Valmiki The Ramayan of Valmiki / CONTENTS / INVOCATION.(1); lines 661-687 confidence: low

“Praise to Válmíki... bird of charming song... Who mounts on Poesy’s sublimest spray... sings... Ráma... in his deathless lay.”

Válmíki is described as mounting Poesy’s sublimest spray before singing Ráma.
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The Ramayan of Valmiki The Ramayan of Valmiki / CONTENTS; lines 278-475 confidence: low

Book V titles include Hanumán’s leap, Lanká, the guardian goddess, within the city, the court, Rávan’s palace, the enchanted car, the ladies’ bower, Rávan asleep, the banquet hall, the search renewed, despair and hope, the Asoka grove, Sítá, Hanumán’s lament, Sítá’s guard, Rávan, Sítá’s fear, Rávan’s wooing, Sítá’s scorn, Rávan’s threat, the demons’ threats, Sítá’s reply and laments, Trijatá’s dream, Hanumán’s deliberation and speeches, Ráma’s ring, Sítá’s speech, Sítá’s gem, the ruin of the grove and temple, and defeats of giants.

Book V begins with Hanumán’s leap followed by Lanká, the guardian goddess, and movement within the city.
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The Ramayan of Valmiki The Ramayan of Valmiki / CONTENTS; lines 278-475 confidence: low

Book IV titles include Angad’s Speech, Tidings Of Sítá, several Sampáti’s Story entries, The Sea, The Council, Hanumán, and Hanumán’s Speech.

The contents includes “The Sea” followed later by “Hanumán’s Leap,” “Lanká,” and “Within The City.”
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The Ramayan of Valmiki The Ramayan of Valmiki / CONTENTS; lines 476-658 confidence: medium

Titles include 'Fear For Sítá', 'Mount Arishta', 'Hanumán’s Return', 'The Feast Of Honey', 'The Tidings', and 'Ráma’s Speech'.

Titles include 'Mount Arishta' and 'The Ascent Of Suvela'.
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The Ramayan of Valmiki The Ramayan of Valmiki / CONTENTS; lines 476-658 confidence: medium

Titles include The Spies, Ocean Threatened, The Omens, Rávan’s Spies, Sárdúla Captured, Sárdúla’s Speech, The Magic Head, Sítá’s Lament, Saramá’s Tidings, Preparations, and The Ascent Of Suvela.

The contents include The Ascent Of Suvela shortly before Lanká, Rávan Attacked, sallies, and combats.
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The Ramayan of Valmiki The Ramayan of Valmiki / CONTENTS; lines 93-277 confidence: high

Book I middle titles include Birth of Gangá, Sons of Sagar, Cleaving of the Earth, Sagar’s Sacrifice, Bhagírath, Descent of Gangá, Quest of the Amrit, Indra and Ahalyá, Ahalyá Freed, Vasishtha’s Feast, Hermitage Burnt, Trisanku Cursed, Trisanku’s Ascension, Ambarísha’s Sacrifice, Menaká, Rambhá, and Visvámitra’s Triumph.

Titles include “Trisanku’s Ascension” and “The Descent Of Gangá.”
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The Ramayan of Valmiki The Ramayan of Valmiki / CONTENTS; lines 93-277 confidence: high

Book I titles name Janak, Visvámitra, Vasishtha’s feast, Visvámitra’s request, battle, hermitage burnt, Visvámitra’s vow, Trisanku cursed and ascending, Sunahsepha, Ambarísha’s sacrifice, Menaká, Rambhá, and Visvámitra’s triumph.

Titles explicitly name Trisanku’s ascension and a later episode 'Debarred From Heaven.'
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The Rámáyan of Válmíki, translated into English verse Canto CI. Bharata Questioned. / Canto CIII. The Funeral Libation. / Canto CIV. The Meeting With The Queens. / Canto CIX. The Praises Of Truth.; lines 25040-25176 confidence: high

The early line includes Kukshi, Vikukshi, Váṇa, Anaraṇya, Prithu, and Triśanku; Anaraṇya’s reign lacks famine, drought, and thieves, and Triśanku goes embodied to the skies for love of truth.

Triśanku is said to have gone embodied to the skies because of his preeminent love of truth.
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The Rámáyan of Válmíki, translated into English verse Canto CXII. The Sandals. / Canto CXIX. The Forest. / BOOK III. / Canto I. The Hermitage.; lines 26573-26702 confidence: high

Virádha directs Ráma to Śarabhanga’s cot, asks to be placed under earth first, and states that under an old law giants laid in earth rise to eternal homes in the skies.

Virádha states an old law that giants laid in earth rise to eternal homes in the skies, and the passage says his spirit fled to heaven after the body was laid in earth.
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The Rámáyan of Válmíki, translated into English verse Canto CXIV. Vibhishan Consecrated. / Canto CXVI. The Meeting. / Canto CXIX. Glory To Vishnu. / Canto CXXI. Dasaratha.; lines 56232-56391 confidence: high

Maheśvar directs Ráma to comfort Bharat, Kausalyá, Kaikeyí, Sumitrá, and friends; receive the ancestral kingdom; have sons by Sítá continue Ikshváku’s line; perform the steed offering; give gifts; ascend to the gods; and salute Daśaratha from heaven.

Maheśvar speaks of ascending to the home of the gods, Daśaratha flies home to heaven, and the gods depart to their bright home among the stars.
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The Rámáyan of Válmíki, translated into English verse Canto CXIX. Glory To Vishnu. / Canto CXXI. Dasaratha. / Canto CXXIII. The Magic Car. / Canto CXXIV. The Departure.; lines 56451-56517 confidence: medium

Rāma accepts their prayer with joy and invites Sugríva, Vibhishaṇ, and the chiefs to ascend as he seeks his native land.

Rāma invites the chiefs to ascend, and the wondrous car rises from earth and bears its passengers through the clouds.
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The Rámáyan of Válmíki, translated into English verse Canto CXIX. The Forest. / BOOK III. / Canto I. The Hermitage. / Canto V. Sarabhanga.; lines 26705-26881 confidence: high

Ráma, Lakshmaṇ, and Sítá approach Śarabhanga beside the holy flame; the sage explains Indra came to take him to Brahmá’s sphere won by penance, but he waited to see Ráma.

Śarabhanga says Indra came to carry him to Brahmá’s sphere, a home won by long stern penance, and he later reaches that sphere.
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The Rámáyan of Válmíki, translated into English verse Canto CXIX. The Forest. / BOOK III. / Canto I. The Hermitage. / Canto V. Sarabhanga.; lines 26884-27057 confidence: high

Rāma bows and identifies himself; the sage welcomes and embraces him, saying he waited for Rāma before quitting his mortal frame and rising to heavenly spheres.

Sutīkṣṇa says he delayed leaving his mortal frame for heavenly spheres, and reports Indra’s statement that his good works won him choice of all worlds.
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The Rámáyan of Válmíki, translated into English verse Canto CXXIV. The Departure. / Canto CXXV. The Return. / Canto CXXVI. Bharat Consoled. / Canto CXXIX. The Meeting With Bharat.; lines 56826-56993 confidence: medium

The Wind-God’s son points to laden trees, untimely fruit and shade made for Rāma, the Gomatī stream, Vānara voices, and the radiant car made by Brahmā, formerly Rāvan’s, carrying Raghu’s sons, the rescued queen, Vibhishaṇ, Sugrīva, and his retinue.

Rāma’s party arrives in a radiant car that moves at will by Brahmā’s boon, and the car later rises and sails north to the Lord of Gold.
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The Rámáyan of Válmíki, translated into English verse Canto I. The Hermitage. / Canto V. Sarabhanga. / Canto VIII. The Hermitage. / Canto XI. Agastya.; lines 27702-27810 confidence: high

Rāma says perfected saints cast aside mortal bodies and seek heaven in radiant cars, transformed and glorified; gods give royal rule, goods, immortal life, and spirithood to pure beings who win favor.

Perfected saints cast aside mortal bodies, ride radiant cars, and seek heaven transformed and glorified.
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The Rámáyan of Válmíki, translated into English verse Canto III. The Guardian Goddess. / Canto IV. Within The City. / Canto VI. The Court. / Canto VIII. The Enchanted Car.; lines 45378-45530 confidence: medium

The car gleams with gems and gold; the Wind-God’s son gazes at it; it is proclaimed Viśvakarmá’s noblest work, uplifted in the air and bright as the sun’s road.

The car is airborne, moves by the master’s will, flies, sinks, rises, and outruns the wind.
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The Rámáyan of Válmíki, translated into English verse Canto L. Janak. / Canto LIV. The Battle. / Canto LV. The Hermitage Burnt. / Canto LVII. Trisanku.; lines 7377-7463 confidence: high

Triśanku, an Ikshvāku-line monarch, longs to make great offerings to the Gods and reach heaven alive; Vaśishṭha refuses the hope.

Triśanku wants to win his way to heaven alive and asks that he may rise in the body to dwell with the Gods in the skies.
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The Rámáyan of Válmíki, translated into English verse Canto L. The Enchanted Cave. / Canto LII. The Exit. / Canto LXIV. The Sea. / Canto LXV. The Council.; lines 44552-44717 confidence: high

"Down in a cave beneath the earth / The happy mother gave thee birth"; the child then leaps toward the new sun as if to seize fruit, rising three hundred leagues.

As a child, Hanumán leaps three hundred leagues upward to seize the new sun, which appears to him as fruit.
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The Rámáyan of Válmíki, translated into English verse Canto L. The Enchanted Cave. / Canto LII. The Exit. / Canto LXIV. The Sea. / Canto LXV. The Council.; lines 44552-44717 confidence: high

The chieftain calls Hanumán the hope of the rest, urges him to rise and spring over the ocean, compares the exploit with one who stepped through earth and sky, and Hanumán enlarges to gigantic size.

The chieftain says Hanumán alone can aid the group, urges him to spring over the ocean, and Hanumán enlarges himself and declares his powers.
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The Rámáyan of Válmíki, translated into English verse Canto LII. The Exit. / Canto LXIV. The Sea. / Canto LXV. The Council. / BOOK V.(787); lines 44746-44918 confidence: high

Hanumán resolves to find the captive by aerial paths, moves on a richly described mountain with Gandharvas, Yakshas, and Serpent-Gods, and prays to Svayambhu, the Sun, the Wind, and Indra.

Hanumán prepares with vows and prayers, announces his mission, and leaps from a mountain into the sky across the sea.
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The Rámáyan of Válmíki, translated into English verse Canto LIV. The Battle. / Canto LV. The Hermitage Burnt. / Canto LVII. Trisanku. / Canto LVIII. Trisanku Cursed.; lines 7466-7565 confidence: high

Triśanku says his priest and the priest’s sons refused him; he seeks a mansion in the skies while still in the body and had planned a hundred rites for this aim.

Triśanku explicitly desires to obtain a mansion in the skies while still in his body and says he planned a hundred rites for that purpose.
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The Rámáyan of Válmíki, translated into English verse Canto LV. The Hermitage Burnt. / Canto LVII. Trisanku. / Canto LVIII. Trisanku Cursed. / Canto LIX. The Sons Of Vasishtha.; lines 7568-7732 confidence: high

Viśvámitra addresses the transformed king, promises relief, and says that in the body he will be transported to the place he desires, with heaven already within reach.

Triśanku seeks heaven in his living body; Viśvámitra promises and commands the ascent, and Triśanku rises toward the skies.
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The Rámáyan of Válmíki, translated into English verse Canto LV. The Hermitage Burnt. / Canto LVII. Trisanku. / Canto LVIII. Trisanku Cursed. / Canto LIX. The Sons Of Vasishtha.; lines 7734-7793 confidence: high

Triśanku falls from the sky, cries to the hermit to save him, and Viśvámitra commands him to stay.

The passage centers on Triśanku falling from the sky, Viśvámitra's vow to carry him bodily to heaven, and the final decree that he will shine head downward among stars.
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The Rámáyan of Válmíki, translated into English verse Canto LVII. Trisanku. / Canto LVIII. Trisanku Cursed. / Canto LIX. The Sons Of Vasishtha. / Canto LXI. Sunahsepha.; lines 7796-7980 confidence: medium

Śunahśepha runs weeping to Viśvámitra and asks him to save him, preserve his life, act as guardian of the orphan, and allow him eventually to rise to heaven.

Śunahśepha asks to fulfill his length of days, share in austere rites, and rise to heaven.
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The Rámáyan of Válmíki, translated into English verse Canto LX. Kumbhakarna Roused. / Canto LXXIV. The Medicinal Herbs. / Canto LXXV. The Night Attack. / Canto CII. Lakshman Healed.; lines 55122-55280 confidence: high

Sushena tells Rama not to grieve because Lakshman is not dead, points to signs of life, and instructs Hanuman to go to Mahodaya’s peak for herbs that bestow life, health, and strength.

Hanuman is sent to a peak where life-giving herbs grow, flies through the clouds, and returns with the mountain.
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The Rámáyan of Válmíki, translated into English verse Canto LXVII. The Praise Of Kings. / Canto LXVIII. The Envoys. / Canto LXXV. The Abjuration. / Canto LXXVI. The Funeral.; lines 21017-21130 confidence: low

Bharat laments beside his father, naming Ráma and Lakshmaṇ, grieving for the people of Ayodhyá, saying the king has sought the sky, and comparing the city to a moonless night.

Bharat says the monarch has sought the sky while Ráma has been forced to fly.
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The Rámáyan of Válmíki, translated into English verse Canto LXXII. The Gift Of Kine. / Canto LXXIII. The Nuptials. / Canto LXXV. The Parle. / Canto LXXVI. Debarred From Heaven.; lines 9430-9603 confidence: medium

Jamadagni’s son recounts giving the land to Kaśyap, asks to keep wandering power and reach Mahendra, accepts loss of his penance-won mansions, and acknowledges Ráma as Lord of Gods.

Jamadagni’s son asks to retain the ability to travel swiftly to Mahendra’s height and, after losing his glorious worlds, takes an airy road and rests on Mahendra.
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The Rámáyan of Válmíki, translated into English verse Canto V. The League. / Canto VI. The Tokens. / Canto XI. Dundubhi. / Canto XII. The Palm Trees.; lines 39088-39194 confidence: medium

Sugríva says the grove has streams, fruit, roots, and shade; the sacred Seven kept vows there, slept in streams, fasted, lived on air, and after seven hundred years went to heaven.

The sacred Seven practice vows and severe fasting for seven hundred years and then go to homes in heaven.
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The Rámáyan of Válmíki, translated into English verse Canto VI. The Tokens. / Canto XI. Dundubhi. / Canto XII. The Palm Trees. / Canto XIV. The Challenge.; lines 40087-40237 confidence: medium

Tárá imagines Báli’s love for the earth if he can recline on her cold breast, and imagines him planning a fairer city on the road to heaven as a new metropolis.

Tárá imagines Báli on the road to heaven, planning a new city, and wooing nymphs above.
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The Rámáyan of Válmíki, translated into English verse Canto XLI. The Army Of The South. / Canto XLII. The Army Of The West. / Canto XLIII. The Army Of The North. / Canto XLIV. The Ring.; lines 43126-43165 confidence: medium

The monarch gives Hanumán special counsel, calling him wise and brave, able to go by land or sea, fly through the air, ascend to the Immortals’ home, and know all realms with mountains, lakes, and seas.

Hanumán is described as able to travel by land and sea, fly through the air, and ascend to the Immortals’ home.
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The Rámáyan of Válmíki, translated into English verse Canto XLIII. The Ruin Of The Temple. / Canto XLV. The Seven Defeated. / Canto XLVI. The Captains. / Canto XLVII. The Death Of Aksha.; lines 47438-47611 confidence: medium

Ravana turns to youthful Aksha; Aksha rises, calls for weapons, and rides a splendid gem-lit car with gold, jewels, weapons, and horses that can move on earth or through clouds.

Aksha’s chariot can rise through clouds; Hanuman rises into the air to avoid arrows, and the battle continues above before Aksha is killed.
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The Rámáyan of Válmíki, translated into English verse Canto XLIII. The Wondrous Deer. / Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved.; lines 35737-35836 confidence: high

Ráma lays the bird on the pyre, kindles the flame, kills deer, makes venison balls on grass, and recites death texts so the parted soul may rise to the skies.

Ráma performs cremation, offerings, recitation, and libations so the parted soul may rise and find passage to the skies; the closing says the vulture soars to a blissful seat.
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The Rámáyan of Válmíki, translated into English verse Canto XLIV. The Night. / Canto L. The Broken Spell. / Canto LX. Kumbhakarna Roused. / Canto LXXIV. The Medicinal Herbs.; lines 54547-54681 confidence: high

Jámbaván commands Hanúmán to save the Vánars and Raghu’s sons, saying only Hanúmán’s might can help, and tells him to fly over the sea to the Himalaya.

Jámbaván sends Hanúmán across the sea to Himalayan summits for rare herbs, and Hanúmán returns through the air with the mountain burden that saves the host.
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The Rámáyan of Válmíki, translated into English verse Canto XLV. The Departure. / Canto XLVII. The Return. / Canto L. The Enchanted Cave. / Canto LII. The Exit.; lines 43899-44051 confidence: high

Sampáti mourns his brother Jatáyus, says he is old and wingless, and recalls flying with Jatáyus toward the Day-God, shielding him, losing his feathers to heat, and falling on Vindhya.

Sampáti and Jatáyus fly ambitiously toward the Day-God; Sampáti shields his brother, his feathers are burned away, and he falls on Vindhya’s hill.
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The Rámáyan of Válmíki, translated into English verse Canto XLV. The Departure. / Canto XLVII. The Return. / Canto L. The Enchanted Cave. / Canto LII. The Exit.; lines 44195-44373 confidence: high

Sampáti recounts that he and Jaṭáyus, driven by pride, vowed before saints near Kailása to chase the sun and then flew high above cities, the earth, rivers, Meru, Vindhya, and the Lord of Snow.

The brothers vow to chase the sun, fly through the sky above earth and mountains, are overcome by heat, and fall.
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The Rámáyan of Válmíki, translated into English verse Canto XLV. The Departure. / Canto XLVII. The Return. / Canto L. The Enchanted Cave. / Canto LII. The Exit.; lines 44376-44415 confidence: medium

The speaker springs from the crag to test his pinions in his native sky; his words still the chieftains’ doubts and fill every heart with courage.

After the wing restoration, the speaker springs from a crag to test his pinions in his native sky.
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The Rámáyan of Válmíki, translated into English verse Canto XLVI. The Captains. / Canto XLVII. The Death Of Aksha. / Canto LIII. The Punishment. / Canto LVI. Mount Arishta.; lines 47910-48011 confidence: high

Hanuman scales Arishta’s steep above the deep; the mountain is described with woods like a garland, clouds like a robe, mineral colors, cascades, rills, deodars, brooks, waterfalls, and reeds.

Hanuman scales Mount Arishta, springs from its peak, and continues through the sky and ether.
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The Rámáyan of Válmíki, translated into English verse Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha.; lines 36291-36415 confidence: high

Kabandha rises from the pyre in spotless garments with a heavenly wreath and gold ornaments, appears on a bright swan-drawn chariot, and calls to Ráma from the sky.

After rising from the pyre, Kabandha appears high on a swan-drawn chariot and remains in the sky while speaking.
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The Rámáyan of Válmíki, translated into English verse Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha.; lines 36417-36579 confidence: medium

Matanga’s pupils gathered food; their heat-drops fell and produced wondrous trees. Śavarí dwells there as a vow-keeping servant of vanished ascetics and will gain heaven when she sees Ráma.

Śavarí is said to win a blissful seat in heaven when her eyes fall on the godlike prince.
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The Rámáyan of Válmíki, translated into English verse Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha.; lines 36417-36579 confidence: high

Kabandha speaks his counsel high in the air, radiant and wearing a wreath; the princely brothers say they will go and tell him to begin his heavenward way; he tells them to depart and pursue the search.

After providing counsel, Kabandha is told by the brothers to begin his heavenward way and then tells them to depart and pursue their search.
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The Rámáyan of Válmíki, translated into English verse Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha.; lines 36581-36738 confidence: high

Kabandha regains a spotless sun-like form, speeds heavenward, and tells Ráma to go to Sugríva for friendly love.

Kabandha travels heavenward after regaining a radiant form, and Śavarí rises to heaven after giving up her body to flame.
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The Rámáyan of Válmíki, translated into English verse Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha.; lines 36741-36858 confidence: medium

Śavarí has sought the skies and gained virtue’s prize; Rāma and Lakshmaṇ stay brooding over strange scenes and saints.

The opening states that Śavarí sought the skies and gained the prize of her virtue.
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The Rámáyan of Válmíki, translated into English verse Canto XLVI. The Halt. / Canto XLIX. The Crossing Of The Rivers. / Canto LXII. Dasaratha Consoled. / Canto LXVI. The Embalming.; lines 19674-19766 confidence: medium

Kauśalyá accuses Kaikeyí of killing the king, says Ráma is far away and her lord has sought the skies, and says Kaikeyí acted through a hump-backed maid to lay the royal house in death.

The dead king is said to have sought the skies and later to have fled to heaven, while rites for parted souls are performed.
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The Rámáyan of Válmíki, translated into English verse Canto XXIII. The Omens. / Canto XXIV. The Host In Sight. / Canto XXV. The Battle. / Canto XXVIII. Khara Dismounted.; lines 30973-31145 confidence: medium

Rávaṇ sees celestial chariots of beings raised by austerity, garlands, music, Gandharvas and nymphs, fragrant sandal and aloe woods, pearls, coral, mineral mountains, waterfalls, towns, elephants, horses, and cars.

The passage describes pale chariots of the Gods bearing lords whose austere rites had raised them to the heavenly sphere.
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The Rámáyan of Válmíki, translated into English verse Canto XXIII. The Omens. / Canto XXVIII. The Chieftains. / Canto XXXI. The Magic Head. / Canto XXXVII. Preparations.; lines 51417-51498 confidence: medium

After addressing the chiefs, Ráma gazes on Suvela’s crest, is transported by the sight, and longs to climb the mountain height.

After the battle preparations, Ráma gazes at Suvela’s crest and longs to climb the mountain height.
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The Rámáyan of Válmíki, translated into English verse Canto XXIX. The Celestial Arms. / Canto XXXI. The Perfect Hermitage. / Canto XXXIII. The Sone. / Canto XXXIV. Brahmadatta.; lines 5318-5392 confidence: medium

Each daughter of the King of Hills fills a glorious station: Gangā as noblest stream and Umā among goddesses; Gangā is a heavenly river whose waves bless and purify.

Gangā is called a heavenly river and is said to rise bearing purifying waves to the sky.
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The Rámáyan of Válmíki, translated into English verse Canto XXVIII. The Chieftains. / Canto XXXI. The Magic Head. / Canto XXXVII. Preparations. / Canto XXXVIII. The Ascent Of Suvela.; lines 51501-51672 confidence: high

Ráma says to scale the hill, rest on the breezy crest with Sugríva, Lakshmaṇ, and Vibhishaṇ, and view the city of the foe who stole his beloved and brought him anguish.

The leaders deliberately climb Suvela, rest on its crest, and use the height to view the enemy city and its forces.
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The Rámáyan of Válmíki, translated into English verse Canto XXVIII. The Chieftains. / Canto XXXI. The Magic Head. / Canto XXXVII. Preparations. / Canto XXXVIII. The Ascent Of Suvela.; lines 51675-51814 confidence: medium

Ráma orders Lakshmaṇ to marshal the legions, says the armies shall ascend the walls defended by Rávaṇ’s powers, descends from the peak, and views the ordered Vánar multitude.

Ráma says the armies will ascend Lanká’s walls, and Angad travels by air, leaps to the palace roof, and springs into the sky.
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The Rámáyan of Válmíki, translated into English verse Canto XXVIII. The Rains. / Canto XXXI. The Envoy. / Canto XXXVII. The Gathering. / Canto XL. The Army Of The East.; lines 42605-42769 confidence: medium

The eastern golden steep and peak Saumanas rise high; Vishṇu placed his first step there while traversing the universe and his second on Meru’s crest.

The passage states that Vishṇu placed one step on Saumanas when pacing through the universe and another on Meru’s crest.
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The Rámáyan of Válmíki, translated into English verse Canto XXXIV. Brahmadatta. / Canto XXXIX. The Sons Of Sagar. / Canto XL. The Cleaving Of The Earth. / Canto XLI. Kapil.; lines 5733-5903 confidence: high

Garuḍ tells Anśumán that the sons died by Kapil’s hand, that no earthly wave should be poured, and that Gangā’s cleansing waters must wash their ashes so the sixty thousand may gain Indra’s heaven.

Garuḍ and Bhagīrath both connect Gangā’s waters with washing the ashes of Sagar’s sons and their entry or ascent to heaven.
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The Rámáyan of Válmíki, translated into English verse Canto XXXIV. Brahmadatta. / Canto XXXIX. The Sons Of Sagar. / Canto XL. The Cleaving Of The Earth. / Canto XLI. Kapil.; lines 5906-6059 confidence: high

Spirits, sages, and bards condemned to earth gather around the tide sanctified by Śiva; those who touch the pure wave are freed from sin and return to the skies, and the world is glad where the water flows.

Condemned beings touch the river sanctified by Śiva, are freed from sin, and return to the skies; Sagar’s sons also rise after the waters reach their dust.
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The Rámáyan of Válmíki, translated into English verse Canto XXXVIII. The Ascent Of Suvela. / Canto XLII. The Sally. / Canto XLIII. The Single Combats. / Canto XLIV. The Night.; lines 51947-52116 confidence: low

After Báli’s son wins a victory and Indrajit sees his steeds and driver killed, Indrajit vanishes from sight; gods and saints praise Angad and Raghu’s sons honour him.

Vánara chieftains rise into the air and scan the sky for the hidden Indrajit after he has vanished into air.
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The Rámáyan of Válmíki, translated into English verse CAREY AND MARSHMAN. / SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE.; lines 57837-57894 confidence: high

Time says Ráma’s earthly period is near expiration and that he may remain or ascend to heaven; Ráma replies that he was born for the good of the three worlds and will return to the place from which he came.

Time tells Ráma that his appointed earthly period is nearly over and offers him the choice to remain longer or ascend to heaven; Ráma says he will return to the place whence he came.
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The Rámáyan of Válmíki, translated into English verse CAREY AND MARSHMAN. / SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE.; lines 57896-57931 confidence: high

With counsellors concurring, Ráma abandons Lakshmaṇ; Lakshmaṇ goes to the Sarayú, suppresses his senses, and is conveyed bodily by Indra to heaven; the gods rejoice at the arrival of the fourth part of Vishṇu.

Lakshmaṇ goes to the Sarayú, suppresses his senses, and is conveyed bodily by Indra to heaven.
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The Rámáyan of Válmíki, translated into English verse CONTENTS / INVOCATION.(1) / BOOK I.(6) / OM.(8); lines 1155-1234 confidence: high

Brahmá says no falsehood will enter the poem through his grace, commands the divine tale in verse, says the Rámáyan will endure while streams flow and mountains stand, and promises Válmíki higher spheres above the skies.

Brahmá explicitly tells Válmíki that he will rise to higher spheres and dwell with him above the skies while the Rámáyan remains on earth.
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The Rámáyan of Válmíki, translated into English verse FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 64428-64568 confidence: medium

Manu VIII.318 is cited: offenders who receive the due punishment from kings go pure to heaven.

The Manu citation says offenders punished by kings go pure to heaven.
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The Rámáyan of Válmíki, translated into English verse FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 64999-65148 confidence: high

The three steps of Vishṇu typify the rising, culmination, and setting of the sun.

Vishṇu’s three steps are explicitly glossed as the sun’s rising, culmination, and setting.
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The Rámáyan of Válmíki, translated into English verse FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 65393-65545 confidence: high

Triśanku was raised to the skies to form a southern constellation; Viśvámitra performed the great sacrifice that raised him to the heavens.

Triśanku is said to have been raised to the skies to form a constellation, and Viśvámitra’s great sacrifice is named as the means.
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The Rámáyan of Válmíki, translated into English verse H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 62449-62561 confidence: low

Ágnishṭoma is called Agni because the gods praised him with Stoma; Jyotishṭoma is explained through Agni rising to the sky as light; the rite is described as having no beginning and no end.

Jyotishṭoma is explained by reference to Agni having risen to the sky in the shape of light.
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The Rámáyan of Válmíki, translated into English verse H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 63465-63546 confidence: medium

“The great pilgrimage to the Himálayas, in order to die there.”

A note identifies a great pilgrimage to the Himālayas in order to die there.
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The Rámáyan of Válmíki, translated into English verse HIPPOLYTE FAUCHE. / ADDITIONAL NOTES. / H. H. WILSON. / THE SUPPLIANT DOVE.; lines 58532-58630 confidence: high

Voices thunder, the sky darkens, the earth shakes, and gods from every sphere led by Indra arrive with heavenly music, chaplets, and Amrit.

After celestial signs and praise, the king is set on a golden car and carried through the air; the closing lines say he won heaven and deathless fame.
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The Rámáyan of Válmíki, translated into English verse HIPPOLYTE FAUCHE. / ADDITIONAL NOTES. / H. H. WILSON. / THE SUPPLIANT DOVE.; lines 59142-59294 confidence: medium

The sacrifice, “Like a deer in semblance,” flees through the sky, and the Rudras pursue it and smite away its head.

The sacrifice itself is described as fleeing in deer semblance through the sky, being beheaded by Rudras, and leaving the Deer’s Head blazing in the skies.
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The Rámáyan of Válmíki, translated into English verse HIPPOLYTE FAUCHE. / ADDITIONAL NOTES. / H. H. WILSON. / THE SUPPLIANT DOVE.; lines 59297-59386 confidence: medium

At the golden seats, Urvasî tells Purûravas the Gandharvas will grant one wish; she advises him to ask to become one of them.

Urvasî tells Purûravas to ask the Gandharvas to make him one of them.
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The Rámáyan of Válmíki, translated into English verse HIPPOLYTE FAUCHE. / ADDITIONAL NOTES. / H. H. WILSON. / THE SUPPLIANT DOVE.; lines 59388-59481 confidence: high

Hanumant is described as reddish-golden; as a child he leaps from a mountain toward the Sun, is struck by Indra's thunderbolt, and falls on a mountain. The note interprets the legend as the Sun entering and emerging from cloud or darkness, and lists father variants including wind and Keśarin.

Child Hanumant leaps from a mountain into the air to arrest the Sun and is struck by Indra's thunderbolt, causing him to fall upon a mountain.
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The Rámáyan of Válmíki, translated into English verse HIPPOLYTE FAUCHE. / ADDITIONAL NOTES. / H. H. WILSON. / THE SUPPLIANT DOVE.; lines 59934-60012 confidence: low

The gods say Ráma assumed human form to kill Rávaṇa, completed their imposed task, and is now told to go to paradise.

After Ráma kills Rávaṇa, the address tells him to be joyful and go to paradise.
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The Rámáyan of Válmíki, translated into English verse The Rámáyan of Válmíki, translated into English verse / CONTENTS / INVOCATION.(1); lines 659-685 confidence: medium

The invocation praises Válmíki as a bird of charming song who mounts Poesy's sublimest spray and sings Ráma in a deathless lay.

Válmíki is described as mounting on Poesy's sublimest spray before singing Ráma.
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The Rámáyan of Válmíki, translated into English verse The Rámáyan of Válmíki, translated into English verse / CONTENTS; lines 474-656 confidence: medium

Late Book V contents include “Hanumán Captured,” “The Burning Of Lanká,” “Fear For Sítá,” “Mount Arishta,” “Hanumán’s Return,” “The Feast Of Honey,” and “Ráma’s Speech.”

The passage lists Mount Arishta and “The Ascent Of Suvela.”
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The Rámáyan of Válmíki, translated into English verse THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES / ILIAD. XVII. 426.; lines 63687-63844 confidence: high

The notes describe sacrifice-earned spheres, hermits living on roots, thumb-high divine personages from Brahmá's hair or food-renouncing hermits, the Ganges from Vishṇu's feet washings, and austerity with four fires and the sun above.

Sacrifices are said to gain spheres or mansions, and a hundred Aśvamedhas raise the sacrificer to the dignity of Indra.
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The Song Celestial; Or, Bhagavad-Gita CHAPTER IX / CHAPTER X / CHAPTER XI / CHAPTER XII; lines 2219-2299 confidence: medium

Krishna says that one who renounces deeds for him, serves the Highest, meditates on him, and clings to him will be swiftly lifted from life's ocean of distress and death and will dwell with him on high.

Krishna says he will swiftly lift the devoted soul from life's ocean of distress and death and that the devotee shall dwell with him on high.
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The Song Celestial; Or, Bhagavad-Gita CHAPTER XI / CHAPTER XII / CHAPTER XIII / CHAPTER XIV; lines 2451-2566 confidence: medium

The fruit of Soothfastness is true and sweet; Passion's fruit is pain and toil; Ignorance's fruit is deeper darkness. The first rise higher, the second take a middle place, and darkened souls sink lower.

Souls of the first mode rise higher, those of the second take a middle place, and darkened souls sink to lower deeps.
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The Song Celestial; Or, Bhagavad-Gita CHAPTER XII / CHAPTER XIII / CHAPTER XIV / CHAPTER XV; lines 2569-2677 confidence: medium

The tree's branches extend to heaven and earth; its growth is compared with qualities, sense-temptations, and actions that bind men; Detachment is an axe for cutting its clinging roots.

The passage presents an axe of Detachment cutting roots of sense-life, followed by passage to a happier sky and eternal world for those who break bonds and worship the Highest.
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The Song Celestial; Or, Bhagavad-Gita CHAPTER XV / CHAPTER XVI / CHAPTER XVII / CHAPTER XVIII; lines 3045-3201 confidence: medium

Krishna says to hide the teaching from the faithless and mockers, praises faithful teaching and pious reading, and says the faithful hearer’s spirit rises after death to blessed regions.

The faithful hearer’s spirit, after death, is said to rise to regions where the blessed rest free of flesh.
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The Song Celestial; Or, Bhagavad-Gita EDWIN ARNOLD, C.S.I. / CONTENTS / CHAPTER I / CHAPTER II; lines 465-559 confidence: medium

The speaker values the right-thinking mind, refuge in the soul, pure devotion, perfect meditation, rising from body-bonds to highest bliss, and steadfast peace beyond priestly lore.

The right-hearted are said to rise from the bands of body, step by step, to highest seats of bliss.
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The Song Celestial; Or, Bhagavad-Gîtâ (from the Mahâbhârata) CHAPTER IX / CHAPTER X / CHAPTER XI / CHAPTER XII; lines 2224-2304 confidence: medium

"him will I swiftly lift / Forth from life's ocean of distress and death"; Krishna also says, "so shalt thou dwell / Surely with Me on high."

Krishna promises to lift the clinging devotee from life's ocean of distress and death and says the devotee will dwell with him on high.
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The Song Celestial; Or, Bhagavad-Gîtâ (from the Mahâbhârata) CHAPTER XII / CHAPTER XIII / CHAPTER XIV / CHAPTER XV; lines 2574-2682 confidence: medium

The passage speaks of 'the axe of sharp Detachment' and says to 'cleave the clinging snaky roots' of the Aswattha of sense-life.

The text instructs one to cut the clinging roots with the axe of Detachment and describes movement toward a happier sky and eternal world after breaking bonds to passion and flesh.
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The Song Celestial; Or, Bhagavad-Gîtâ (from the Mahâbhârata) CHAPTER XV / CHAPTER XVI / CHAPTER XVII / CHAPTER XVIII; lines 3051-3193 confidence: high

Krishna says the faithful, wise, meek hearer, when he dies, will have his spirit rise "To those regions where the Blest, / Free of flesh, in joyance rest."

Krishna says the faithful hearer's spirit will rise after death to regions where the Blest rest free of flesh.
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The Song Celestial; Or, Bhagavad-Gîtâ (from the Mahâbhârata) EDWIN ARNOLD, C.S.I. / CONTENTS / CHAPTER I / CHAPTER II; lines 470-564 confidence: medium

The speaker shifts from Sankhya to Yog, saying understanding it will burst Karmabandh, the bondage of wrought deeds, and that a little faith saves from dread.

The teaching promises bursting Karmabandh, rising from the bands of body step by step to highest seats of bliss, and steadfast meditation as Yog and Peace.
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The Upanishads Part Second / XVIII / XXIII / Part Third; lines 1323-1454 confidence: medium

The passage states a hierarchy: beyond senses are objects, beyond objects mind, beyond mind intellect, beyond intellect great Atman, beyond great Atman the Unmanifested, beyond Unmanifested Purusha, and beyond Purusha nothing; this is the final goal.

The passage orders an upward or beyond-sequence from senses through mind and intellect to Atman, Unmanifested, and Purusha, ending in the final goal.
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The Upanishads Part Third / Part Fourth / Part Fifth / Part Sixth; lines 1865-2021 confidence: medium

The senses are distinct from Atman; a hierarchy leads from senses to mind, intellect, great Atman, Unmanifested, and Purusha; knowing Purusha brings liberation and immortality.

The passage repeatedly says one level is higher than another, culminating in Purusha beyond the Unmanifested, whose knowledge liberates the mortal.
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The Upanishads Part Third / Part Fourth / Part Fifth / Part Sixth; lines 2023-2064 confidence: high

The heart has a hundred and one nerves; one passes through the centre of the head and leads upward to immortality, while the others lead to different worlds.

One heart-nerve leads upward through the head to immortality, and the commentary describes the pure, desireless mind taking the upward course through the crown.
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The Upanishads The Upanishads / OM! PEACE! PEACE! PEACE!; lines 337-471 confidence: medium

Mantram III says those who have killed the Self go after death to the worlds of the Asuras covered with blinding ignorance. The commentary mentions bright regions for well-doers, dark realms for evil-doers, temporary heaven and hell, the obscuring of the Self, and hell as absence of knowledge.

The passage describes rising to bright regions for well-doers, falling into realms of darkness for evil-doers, and those who have killed the Self going after death to the worlds of the Asuras covered with ignorance.
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The Upanishads XVIII / OM! PEACE! PEACE! PEACE! / Part First / XVIII; lines 864-921 confidence: high

One who knows the three-fold Nachiketa fire and performs the sacrifice with three-fold knowledge casts off death's fetters, goes beyond grief, and rejoices in heaven.

The Nachiketa fire-sacrifice is explicitly said to cast off death's fetters, go beyond grief, and lead to heaven.
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The Upanishads, Part I (Sacred Books of the East, Vol. 1) A-HANDOGYA-UPANISHAD. / II, 5). / FOURTH PRAPA777AKA. / V TRATATHAKA, 1 9 KHANDA, 2. 89; lines 9275-9434 confidence: medium

The subtle portion of churned curds rises upward and becomes butter; similarly, subtle portions of eaten food, drunk water, and consumed fire rise upward and become mind, breath, and speech.

The passage repeatedly says that subtle portions rise upward and become butter, mind, breath, or speech.
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The Upanishads, Part I (Sacred Books of the East, Vol. 1) II, 5). / FOURTH PRAPA777AKA. / V TRATATHAKA, 1 9 KHANDA, 2. 89 / I06 STFANDOGYA-UPANISHAD.; lines 9989-10132 confidence: medium

Mind is better than speech; like a closed fist holding two fruits, mind holds speech and name. Mind enables reading hymns, actions, and wishes, and is called self, world, and Brahman.

The teaching progresses by asking for what is "better than" each preceding principle, moving from speech-related mind to will, consideration, and reflection.
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The Upanishads, Part I (Sacred Books of the East, Vol. 1) INTRODUCTION. CI / A-HANDOGYA-UPANISHAD. / II, 5). / FOURTH PRAPA777AKA.; lines 7965-8128 confidence: high

One who knows this, whether or not obsequies are performed, goes after death to light, day, bright lunar half, northern months, year, sun, moon, and lightning; a non-human person leads them to Brahman. This is the path of the Devas, and those who proceed on it do not return to human life.

The knower travels after death through light, day, bright lunar half, northern months, year, sun, moon, and lightning, then is led by a non-human person to Brahman and does not return to human life.
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The Upanishads, Part I (Sacred Books of the East, Vol. 1) INTRODUCTION. CI / A-HANDOGYA-UPANISHAD. / II, 5). / FOURTH PRAPA777AKA.; lines 8437-8619 confidence: high

Those who know this and those in the forest following faith and austerities go to light, day, bright half of the moon, northern months, year, sun, moon, and lightning.

The text maps a post-mortem route through light, day, bright lunar half, northern months, year, sun, moon, and lightning, followed by a non-human guide to Brahman.
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The Upanishads, Part I (Sacred Books of the East, Vol. 1) INTRODUCTION. CI / A-HANDOGYA-UPANISHAD. / II, 5). / FOURTH PRAPA777AKA.; lines 8621-8713 confidence: medium

The note says sacrificers are not literally eaten by the Devas but delight them; their body becomes watery, water rises with smoke after death and burning, carries them to the moon, and they enjoy good works until those fruits are consumed and they return.

The commentary describes water rising with smoke from the burnt body and carrying the sacrificer to the moon to enjoy the fruits of good works.
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The Upanishads, Part I (Sacred Books of the East, Vol. 1) INTRODUCTION. CI / A-HANDOGYA-UPANISHAD. / II, 5). / FOURTH PRAPA777AKA.; lines 8715-8850 confidence: medium

Śaṅkara’s commentary distinguishes punitive existence as rice and corn, with consciousness and dream-like impressions, from unconscious descent from the moon through food; ascent and descent are compared to climbing and falling from a tree.

Śaṅkara’s explanation compares ascent to the moon with conscious climbing of a tree and descent with falling from a tree without consciousness.
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The Upanishads, Part I (Sacred Books of the East, Vol. 1) INTRODUCTION. XCIX / UPANISHADS. / INTRODUCTION. CI / A-HANDOGYA-UPANISHAD.; lines 5504-5693 confidence: medium

A golden person within the sun has golden features and blue-lotus-like eyes, is named ut, rises above evil, is identified with the udgitha, and rules worlds beyond the sun and the wishes of the Devas.

The solar person is named for rising above evil, and the knower of this teaching is said likewise to rise above all evil.
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The Upanishads, Part I (Sacred Books of the East, Vol. 1) INTRODUCTION. XCIX / UPANISHADS. / INTRODUCTION. CI / A-HANDOGYA-UPANISHAD.; lines 5872-6052 confidence: medium

In an ascending line, the fivefold Saman is mapped onto worlds: hihkara as earth, prastava as fire, udgitha as sky, pratihara as sun, nidhana as heaven.

The fivefold Saman is mapped onto earth, fire, sky, sun, and heaven in ascending and descending lines.
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The Upanishads, Part I (Sacred Books of the East, Vol. 1) SACRED BOOKS OF THE EAST. XIX / XX PREFACE TO THE / SACRED BOOKS OF THE EAST. XXI / XXIV PREFACE TO THE; lines 618-653 confidence: medium

"When by means of repeating the syllable Om" they reached "a certain degree of mental tranquillity," the question arose what Om meant.

The passage says that varied answers about Om were given as the mind was led up to higher and higher objects.
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The Upanishads, Part I (Sacred Books of the East, Vol. 1) UPANISHADS. / INTRODUCTION. CI / A-HANDOGYA-UPANISHAD. / II, 5).; lines 6522-6691 confidence: high

Before the morning chant, the sacrificer sits behind the household altar facing north, sings to the Vasus, asks the earth-world door to open, invokes Agni to obtain that world, says he will go there when life is over, commands the bolt to be cast back, and rises.

The three oblations open doors to earth, sky, and heaven, and the sacrificer says he will go to the corresponding world when life is over.
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The Upanishads, Part I (Sacred Books of the East, Vol. 1) UPANISHADS. / INTRODUCTION. CI / A-HANDOGYA-UPANISHAD. / II, 5).; lines 6693-6864 confidence: high

Southern sun-rays are honeycells; Yajus verses are bees; the Yajur-veda sacrifice is the flower; water of libations is nectar. The brooded-over sacrifice yields qualities as essence, which flows to the sun and becomes white light.

The passage repeatedly states that the essence produced from a sacrificial or sacred flower flows forth and goes toward the sun, becoming a solar light or color.
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The Upanishads, Part I (Sacred Books of the East, Vol. 1) UPANISHADS. / INTRODUCTION. CI / A-HANDOGYA-UPANISHAD. / II, 5).; lines 6866-7029 confidence: high

“When from thence he has risen upwards, he neither rises nor sets. He is alone, standing in the centre.” The passage also says that for the knower the sun does not rise or set and there is day once and for all.

The passage says that after rising upwards he neither rises nor sets, and that for the knower the sun does not rise or set.
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The Upanishads, Part I (Sacred Books of the East, Vol. 1) UPANISHADS. / INTRODUCTION. CI / A-HANDOGYA-UPANISHAD. / II, 5).; lines 7032-7191 confidence: medium

The eastern gate of the heart is Prana, the eye, and Aditya; meditation on it as brightness and health brings brightness and health.

The heart has five gates and five men of Brahman who are door-keepers of the Svarga world; knowing them is said to lead to entry into Svarga.
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The Upanishads, Part I (Sacred Books of the East, Vol. 1) UPANISHADS. / INTRODUCTION. CI / A-HANDOGYA-UPANISHAD. / II, 5).; lines 7032-7191 confidence: high

The light above heaven in the highest world is the same light within man; bodily warmth and inner sound heard after stopping the ears are given as proofs, and one should meditate on it as seen and heard.

The highest light above heaven is identified with the light within man, and meditation on it is instructed.
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The Upanishads, Part I (Sacred Books of the East, Vol. 1) UPANISHADS. / INTRODUCTION. CI / A-HANDOGYA-UPANISHAD. / II, 5).; lines 7333-7457 confidence: medium

A triadic refuge formula is prescribed, followed by verses interpreted as seeing ever-present light, perceiving higher light above darkness and within the heart, and reaching the highest light.

The cited verses are interpreted as perceiving light above darkness and reaching the highest light, including a higher light within the heart.
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The Upanishads, Part I (Sacred Books of the East, Vol. 1) XVI PREFACE TO THE / SACRED BOOKS OF THE EAST. XVU / SACRED BOOKS OF THE EAST. XIX / XX PREFACE TO THE; lines 477-510 confidence: low

The speaker says, “We want to know, not their wisdom only, but their folly also,” and contrasts highest points near heaven with “stony tracts,” “dark abysses,” and “muddy moraines” in the human mind's search after the Infinite.

The passage contrasts highest points rising nearer to heaven with downward-looking imagery of stony tracts, dark abysses, and muddy moraines.
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The Upanishads, Part I (Sacred Books of the East, Vol. 1) XXXIV PREFACE TO THE / SACRED BOOKS OF THE EAST. XXXV / SACRED BOOKS OF THE EAST. XXXVU / XXXVIU PREFACE TO THE; lines 1170-1200 confidence: low

“hidden in every one of the sacred books, something that could lift up the human heart from this earth to a higher world,” make man feel a higher Power, turn from evil to good, and sustain him in life’s journey.

The passage describes sacred books as potentially lifting the human heart from earth to a higher world.
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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: high

Savitri is asked, after reaching the gods rising skyward and reaching heaven with thought, to grant that the gods make a great light shine.

The passage describes gods rising to the sky, thoughts reaching heaven, sons of the Immortal in heavenly homes, and a song going forth like the path of the sun.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) I ADHYAYA, 3 BRAHMAJVA, 27. 83 / THIRD ADHYAYA. / IV, 3, 1 ? / FOURTH ADHYAYA.; lines 8378-8551 confidence: medium

Janaka reports Gitvan Sailini’s teaching that speech is Brahman. Yajnavalkya says the teaching lacks body and resting-place, calls it one-legged, teaches tongue as body and ether as place, and says speech should be worshipped as knowledge and is the Highest Brahman.

For speech, life, and sight, Yajnavalkya says that one who worships with such knowledge is not deserted by that Brahman, all creatures approach him, and having become a god he goes to the gods.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) I ADHYAYA, 3 BRAHMAJVA, 27. 83 / THIRD ADHYAYA. / IV, 3, 1 ? / FOURTH ADHYAYA.; lines 8554-8722 confidence: low

The person-shaped figure in the right eye has a wife, Viraj. Their meeting-place is the ether within the heart, their food is the red lump within the heart, their covering is the net-work-like structure within the heart, and their road is the upward artery from the heart; the Hita veins are compared to a hair divided into a thousand parts.

The road of the right-eye person and Viraj is described as an artery rising upward from the heart.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) I ADHYAYA, 3 BRAHMAJVA, 27. 83 / THIRD ADHYAYA. / IV, 3, 1 ? / FOURTH ADHYAYA.; lines 9441-9607 confidence: high

A small old path stretching far away has been found; sages who know Brahman move on it to Svarga-loka and higher, and the path is said to be white, blue, yellow, green, or red and found by Brahman.

A small old path, found by Brahman and described by colors, is followed by Brahman-knowing sages to Svarga-loka and higher freedom.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) I ADHYAYA, 3 VALLI, 1 4. I 3 / SECOND ADHYAYA. / II ADHYAYA, 6 VALLI, 4. 21 / II ADHYAYA, 6 VALLI, I 7. 23; lines 3067-3225 confidence: high

There are one hundred and one arteries of the heart; one penetrates the crown, and moving upward by it at death reaches the Immortal, while other arteries lead in different directions.

One heart artery penetrates the crown; moving upward by it at death reaches the Immortal, while other arteries lead elsewhere.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) I ADHYAYA, 3 VALLI, 1 4. I 3 / SECOND ADHYAYA. / II ADHYAYA, 6 VALLI, 4. 21 / II ADHYAYA, 6 VALLI, I 7. 23; lines 3227-3374 confidence: high

When sacred works are performed while the flames shine and oblations follow at the right time, they lead the sacrificer like sun-rays to the dwelling of the one Lord of the Devas.

Proper oblations carry or lead the sacrificer on rays of the sun to the Lord of the Devas and a holy Brahma-world.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) I ADHYAYA, 3 VALLI, 1 4. I 3 / SECOND ADHYAYA. / II ADHYAYA, 6 VALLI, 4. 21 / II ADHYAYA, 6 VALLI, I 7. 23; lines 3227-3374 confidence: high

Practitioners of penance and faith in the forest, tranquil, wise, and living on alms, depart free from passion through the sun to the immortal imperishable Person.

Forest practitioners of penance, faith, tranquility, wisdom, and alms depart through the sun to the immortal Person.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) I QUESTION, 15. 273 / IV QUESTION, 3. 279 / V QUESTION, 2. 28 1 / VI QUESTION, 4. 283; lines 13995-14155 confidence: high

Through Rig, Yajus, and Saman verses and by means of Om, the wise person arrives at the Highest, described as at rest, free from decay, death, and fear.

The wise person reaches the Highest by means of Om after passage through realms associated with Vedic verses.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) I QUESTION, 15. 273 / IV QUESTION, 3. 279 / V QUESTION, 2. 28 1 / VI QUESTION, 4. 283; lines 14157-14307 confidence: high

The Self is described as proceeding upward without stopping the out-breathing and driving away darkness.

The Self is said to proceed upward, rise from the body, and reach the highest light.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) I QUESTION, 15. 273 / IV QUESTION, 3. 279 / V QUESTION, 2. 28 1 / VI QUESTION, 4. 283; lines 14574-14717 confidence: medium

"Sounds touch, and other things are like nothings"; if attached to them, the elemental Self will not remember the Highest Place.

The passage says one obtains the Highest above, avoids falling downward, goes beyond Brahman to a divinity higher than the gods, and obtains imperishable bliss.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) I QUESTION, 15. 273 / IV QUESTION, 3. 279 / V QUESTION, 2. 28 1 / VI QUESTION, 4. 283; lines 14719-14864 confidence: high

The teacher says these are chief manifestations of the highest, immortal, incorporeal Brahman; through them one proceeds to higher worlds and becomes one with the Purusha when all things perish.

The teaching says that with the deities one proceeds to higher and higher worlds and, when all things perish, becomes one with the Purusha.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) I QUESTION, 15. 273 / IV QUESTION, 3. 279 / V QUESTION, 2. 28 1 / VI QUESTION, 4. 283; lines 15158-15283 confidence: medium

The seeker is told to leave living beings, go to the forest, renounce sensory objects, and perceive the Self; a verse describes the golden, all-knowing, highest-ascending, thousand-rayed Sun as the spirit of all creatures.

The Sun is described as golden, all-knowing, highest-ascending, warming, thousand-rayed, and rising as the spirit of all creatures.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) I VALLI, 6 ANUVAKA, 2. 49 / TAITTIRIYAKA-UPANISHAD. / II VALLI, 2 ANUVAKA. 55 / II VALLI, 8 ANUVAKA, 2. 59; lines 4301-4399 confidence: medium

The text defines one measure of human bliss by imagining a noble young man, learned, swift, firm, strong, with the whole world full of wealth for him.

Bliss is arranged in successive one-hundredfold levels from human bliss through divine figures and groups.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) I VALLI, 6 ANUVAKA, 2. 49 / TAITTIRIYAKA-UPANISHAD. / II VALLI, 2 ANUVAKA. 55 / II VALLI, 8 ANUVAKA, 2. 59; lines 4301-4399 confidence: high

The sacrificial Devas are described as those “who go to the Devas by means of their Vaidik sacrifices,” with their bliss one hundred times the prior measure.

The sacrificial Devas are said to go to the Devas by means of Vaidik sacrifices.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) II MVNDAKA, 2 KHANDA, II. 37 / TAITTIRIYAKA-UPANISHAD. / I VALLI, 4 ANUVAKA, 2. 47 / I VALLI, 6 ANUVAKA, 2. 49; lines 3893-4065 confidence: high

There is ether within the heart containing a mind-formed, immortal, golden Person; the uvula is a starting point, and at the root of the hair the head opens as Bhu and Bhuvas lead to entering Agni and Vayu.

The passage gives a sequential movement, marked by Bhu, Bhuvas, Suvas, and Mahas, through Agni, Vayu, Aditya, and Brahman, culminating in lordship.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) II MVNDAKA, 2 KHANDA, II. 37 / TAITTIRIYAKA-UPANISHAD. / I VALLI, 4 ANUVAKA, 2. 47 / I VALLI, 6 ANUVAKA, 2. 49; lines 3893-4065 confidence: medium

Trisanku's teaching says in the first person that he shakes the tree, has glory like the top of a mountain, has high-risen pure light, and is bright treasure, wise, immortal, and imperishable.

Trisanku's first-person teaching speaks of shaking a tree, having glory like a mountain top, pure light risen high, and being wise, immortal, and imperishable.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) II VALLI, 2 ANUVAKA. 55 / II VALLI, 8 ANUVAKA, 2. 59 / II VALLI, 8 ANUVAKA, 5. / II VALLI, 9 ANUVAKA. 63; lines 5008-5165 confidence: medium

The breath in the mouth sings; the Asuras attack it but perish scattered like a ball of earth striking a stone. The Devas rise, the Asuras fall, and a knower is said to rise while the enemy falls.

The Asuras perish when they attack the breath in the mouth, after which the Devas rise and the Asuras fall.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) II VALLI, 2 ANUVAKA. 55 / II VALLI, 8 ANUVAKA, 2. 59 / II VALLI, 8 ANUVAKA, 5. / II VALLI, 9 ANUVAKA. 63; lines 5008-5165 confidence: medium

The deity carries speech, scent-breath, eye, ear, and mind beyond death; they become Agni/fire, Vayu/air, Aditya/sun, the quarters/space, and the moon. The deity carries the knower across death.

The vital breath carries the faculties across death, and they become fire, air, sun, space, and moon.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) II VALLI, 8 ANUVAKA, 2. 59 / II VALLI, 8 ANUVAKA, 5. / II VALLI, 9 ANUVAKA. 63 / I ADHYAYA, 3 BRAHMAJVA, 27. 83; lines 5220-5371 confidence: high

The Abhyaroha, or ascension, follows the Pavamana verses; as the Prastotr begins the Saman, the sacrificer recites three Yajus-verses asking to be led from unreal to real, darkness to light, and death to immortality.

The Abhyaroha is described as an ascension by which the performer reaches the gods or becomes a god, enacted through recitation when the Saman begins.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) II VALLI, 8 ANUVAKA, 5. / II VALLI, 9 ANUVAKA. 63 / I ADHYAYA, 3 BRAHMAJVA, 27. 83 / THIRD ADHYAYA.; lines 6922-7103 confidence: medium

Asvala says the sky is as if without an ascent and asks how the sacrificer approaches the Svarga world; Yajnavalkya answers: by the Brahman priest, identified with mind and moon.

The sky is said to be without an ascent or staircase, and the approach to the Svarga world is given through the Brahman priest, mind, and moon.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) II VALLI, 8 ANUVAKA, 5. / II VALLI, 9 ANUVAKA. 63 / I ADHYAYA, 3 BRAHMAJVA, 27. 83 / THIRD ADHYAYA.; lines 7279-7433 confidence: medium

Gargi asks what each thing is woven in, beginning with everything woven in water; Yajnavalkya gives the successive answers air, worlds of the sky, Gandharvas, sun, moon, stars, gods, Indra, Prajapati, and Brahman.

Gargi's questioning and Yajnavalkya's answers form a rising or layered sequence from water through celestial and divine worlds to Brahman.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) INTRODUCTION. XIX / INTRODUCTION. XXI / XXIV UPANISHADS. / INTRODUCTION. XXV; lines 886-987 confidence: medium

The editor discusses Katha Upanishad I.1.16-18 as likely later additions; Death grants Naciketas three boons; srmka is connected with a supposed necklace gift; Death lets a sacrifice bear Naciketas' name; and a cited verse calls it the fire leading to heaven.

The cited wording identifies Naciketas' fire as a fire that leads to heaven and as the second boon he chose.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) IV QUESTION, 3. 279 / V QUESTION, 2. 28 1 / VI QUESTION, 4. 283 / VI PRAPATFAKA, 20. 319; lines 15473-15618 confidence: high

The Sushumna artery goes upward from the heart to the Brahmarandhra and is a passage of Prana; with breath, Om, and mind, the practitioner proceeds upward and joins the limitless Brahman in the crown of the head.

The passage repeatedly describes proceeding upward through the Sushumna, moving upward by Om, and dwelling on Om-kara in the crown of the head.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) IV, 3, 1 ? / FOURTH ADHYAYA. / FIFTH ADHYAYA. / SIXTH ADHYAYA.; lines 10851-11009 confidence: high

Those who know this and those in the forest who worship faith and the True go successively to light, day, the increasing half, the northern six months, Devaloka, the sun, and lightning.

The knowers travel upward through light, day, Deva-world, sun, and lightning, then are led to Brahman worlds where there is no return.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) IV, 4, 5- / I ADHYAYA, 3 VALLI, 1 4. I 3 / SECOND ADHYAYA. / II ADHYAYA, 6 VALLI, 4. 21; lines 2976-3064 confidence: medium

A graded sequence runs beyond senses, mind, Being, Great Self, and Undeveloped to the all-pervading, imperceptible Person; creatures knowing him are liberated and immortal, though his form is not seen with the eye.

The passage lays out a graded progression beyond senses, mind, Being, Great Self, and Undeveloped to the Person, and associates the highest state with yogic stilling of faculties.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) SECOND ADHYAYA. / II ADHYAYA, 6 VALLI, 4. 21 / II ADHYAYA, 6 VALLI, I 7. 23 / II MVNDAKA, 2 KHANDA, II. 37; lines 3494-3662 confidence: medium

The true prevails; by truth the path, the way of the gods, is laid out for old sages to reach the highest place. True Brahman is grand, divine, smaller than small, far and near, and hidden in the cave of the heart.

The text says that truth lays out the path, the way of the gods, on which old sages proceed to the highest place of the True One.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) TAITTIRIYAKA-UPANISHAD. / II VALLI, 2 ANUVAKA. 55 / II VALLI, 8 ANUVAKA, 2. 59 / II VALLI, 8 ANUVAKA, 5.; lines 4402-4531 confidence: medium

The note says the scale of happiness also supplies classes of human and divine beings, then sets the Taittiriya list beside similar lists from the Satapatha-brahmana and Brihadaranyaka-upanishad, including men, Gandharvas, Fathers, gods by birth or merit, gods, Indra, Brhaspati, Prajapati, and Brahman.

The notes present ranked lists of beings and worlds and describe the arrangement as one rising above another.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) THIRD ADHYAYA. / IV, 3, 1 ? / FOURTH ADHYAYA. / FIFTH ADHYAYA.; lines 10184-10344 confidence: high

The person leaving this world reaches wind, sun, and moon; each makes an opening for him, compared with holes in a wheel, Lambara, and drum, and he mounts higher.

The departing person travels through wind, sun, and moon, each opening a passage upward, and arrives at a world without sorrow or snow.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) THIRD ADHYAYA. / IV, 3, 1 ? / FOURTH ADHYAYA. / FIFTH ADHYAYA.; lines 10346-10492 confidence: medium

Prana, Apana, and Vyana form eight syllables and correspond to a Gayatri foot; the fourth bright foot is a solar figure shining above the skies, and its knower shines with happiness and glory.

The fourth foot is described as bright, seen in the sun, and shining above every sky; the later prayer asks for the solar covering to open so the True may be seen.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) UPANISHAD. / FIRST ADHYAYA. / I ADHYAYA, 4. 233 / I ADHYAYA, 1 6. 237; lines 12077-12159 confidence: low

Savitr, the sun, collects his mind and expands his thoughts, brings Agni above the earth after discovering his light, and is invoked by collected minds seeking blessedness.

Savitr is said to bring Agni above the earth after discovering his light.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) V QUESTION, 2. 28 1 / VI QUESTION, 4. 283 / VI PRAPATFAKA, 20. 319 / VI VRAVATHAKA, 28. 325; lines 15851-15991 confidence: high

Sakayanya becomes absorbed in thought. Marut, identified parenthetically as King Brihadratha, bows, worships, goes contentedly to the Northern Path, and, after bursting the solar door, rises on high and departs.

Marut goes to the Northern Path, bursts the solar door, rises upward, and the Sushumna ray pierces the solar orb toward the highest path.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) V QUESTION, 2. 28 1 / VI QUESTION, 4. 283 / VI PRAPATFAKA, 20. 319 / VI VRAVATHAKA, 28. 325; lines 15993-16146 confidence: high

The sky is the second sacrificial pile for Prajapati; it presents the sacrificer to Indra, identified with Aditya, by lifting him with hands to heaven.

The sacrificer is lifted with hands to heaven, presented to Indra/Aditya, then to the Knower of the Self, and finally to Brahman where happiness and joy are attained.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) V QUESTION, 2. 28 1 / VI QUESTION, 4. 283 / VI PRAPATFAKA, 20. 319 / VI VRAVATHAKA, 28. 325; lines 16148-16294 confidence: medium

Aditya and Brahman are invoked to grant a world or all to the worshipper; Pushan is asked to open the golden lid covering the mouth of the true Brahman.

The passage asks Pushan to open the golden lid over the true Brahman so that the speaker may go to the true one.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) V QUESTION, 2. 28 1 / VI QUESTION, 4. 283 / VI PRAPATFAKA, 20. 319 / VI VRAVATHAKA, 28. 325; lines 16148-16294 confidence: high

A quoted section says Agnihotra is for one who longs for heaven; other sacrifices win the kingdoms of Yama, Soma, Surya, Indra, and the world of Prajapati. It also compares the Self and bright Sun to a lamp burning while oil remains, saying they remain while the world egg and its indweller hold together.

The passage says particular sacrifices win heaven or the kingdoms/world of Yama, Soma, Surya, Indra, and Prajapati.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) V QUESTION, 2. 28 1 / VI QUESTION, 4. 283 / VI PRAPATFAKA, 20. 319 / VI VRAVATHAKA, 28. 325; lines 16148-16294 confidence: medium

The true one is described as a portion of light pervading ether; Soma and vital breaths are its offshoots, and it shines as Om, water, light, essence, immortal, Brahman, and the worlds Bhu, Bhuva, and Svar.

Om is prescribed for ceremonies, declared threefold in fire, sun, and breath, and linked to the channel by which offerings ascend to the sun.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) V QUESTION, 2. 28 1 / VI QUESTION, 4. 283 / VI PRAPATFAKA, 20. 319 / VI VRAVATHAKA, 28. 325; lines 16297-16423 confidence: high

The Agnihotra offerer breaks through desire, bewilderment, the shrine of Brahman with four nets, and the spheres of Sun, Moon, Fire, and Goodness, then beholds the highest abode of Brahman/Vishnu.

The practitioner proceeds to ether after breaking through the shrine and spheres of Sun, Moon, Fire, and Goodness.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) VI ADHYAYA, 23. 267 / I QUESTION, 15. 273 / IV QUESTION, 3. 279 / V QUESTION, 2. 28 1; lines 13903-13992 confidence: high

Meditation on one Matra, A, brings the meditator quickly to earth; the Ṛk-verses lead him to the world of men, where he enjoys greatness with penance, abstinence, and faith.

The meditator is led by different classes of verses to the world of men, the sky and Soma-world, or Brahma-world; the three-Matra path also reaches light and the sun.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) VI ADHYAYA, 5. 26 1 / VI ADHYAYA, II. 263 / VI ADHYAYA, 1 8. 265 / VI ADHYAYA, 23. 267; lines 13411-13529 confidence: medium

The sun rises, illuminates the directions, receives spirits into its rays, and rises as Vaiśvānara, assuming all forms, as spirit and fire.

The sun rises, illuminates the directions, receives spirits into rays, and is described as ascending highest and warming beings.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) VI ADHYAYA, II. 263 / VI ADHYAYA, 1 8. 265 / VI ADHYAYA, 23. 267 / I QUESTION, 15. 273; lines 13532-13711 confidence: high

The southern path of the Fathers is linked with desire for offspring, matter, a future world, and return; seekers of the Self by penance, abstinence, faith, and knowledge gain the Northern path to Aditya, the immortal highest place from which they do not return.

The passage contrasts the southern path of the Fathers, involving return, with the Northern path to Aditya, from which there is no return.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) VI ADHYAYA, II. 263 / VI ADHYAYA, 1 8. 265 / VI ADHYAYA, 23. 267 / I QUESTION, 15. 273; lines 13713-13808 confidence: high

“Through one of them, the Udana ... leads (us) upwards to the good world by good work, to the bad world by bad work, to the world of men by both.”

Udana is explicitly said to lead upward to worlds according to work.
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The Yoga Sutras of Patanjali: The Book of the Spiritual Man BOOK I / INTRODUCTION TO BOOK II / BOOK II / INTRODUCTION TO BOOK III; lines 1584-1666 confidence: medium

Modern sages are said to teach unity of matter and force, ancient sages unity of consciousness; all souls are fundamentally one with the Oversoul, expressed as Sons of God being one with the Father, and the spiritual man draws on higher consciousness.

The spiritual man may gain knowledge through unity with the Oversoul by raising himself toward the consciousness above him and drawing on its resources.
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The Yoga Sutras of Patanjali: The Book of the Spiritual Man INTRODUCTION TO BOOK I / BOOK I / INTRODUCTION TO BOOK II / BOOK II; lines 1125-1230 confidence: high

Illumination is sevenfold, rising in successive stages; the commentator describes seven degrees ending with the spiritual man freed from potencies and standing forth as purity and light.

Illumination is explicitly sevenfold, rising in successive stages, and culminates in the spiritual man standing in purity and light.
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The Yoga Sutras of Patanjali: The Book of the Spiritual Man INTRODUCTION TO BOOK II / BOOK II / INTRODUCTION TO BOOK III / BOOK III; lines 1763-1855 confidence: high

The power is said to be distributed in ascending degrees and attained step by step through growth; Newton and Darwin are examples of gradual learning, and daily spiritual practice accumulates insight and advance.

The passage explicitly says the power is distributed in ascending degrees, attained step by step, and includes a higher stage beyond the triad.
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The Yoga Sutras of Patanjali: The Book of the Spiritual Man INTRODUCTION TO BOOK II / BOOK II / INTRODUCTION TO BOOK III / BOOK III; lines 1857-1960 confidence: medium

Every object has quiescent, active, and not-yet-definable characteristics belonging to past, present, and future; examples include fir tree scars/branches/buds, chrysalis/caterpillar/butterfly, and man/animal/angel.

The passage orders tree, insect, and human examples into three stages and links concentrated Meditation on these stages with knowledge of past and future.
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The Yoga Sutras of Patanjali: The Book of the Spiritual Man INTRODUCTION TO BOOK II / BOOK II / INTRODUCTION TO BOOK III / BOOK III; lines 2076-2160 confidence: medium

Meditation on the creative force begins with rising consciousness into the spiritual world and then yields insight and control, directing the force toward the body of the spiritual man and away from the natural man.

Meditation on the creative force is said to begin with the rising of consciousness into the spiritual world, giving a vantage point for further insight and control.
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The Yoga Sutras of Patanjali: The Book of the Spiritual Man INTRODUCTION TO BOOK II / BOOK II / INTRODUCTION TO BOOK III / BOOK III; lines 2162-2266 confidence: medium

The quoted Upanishadic passage describes inner 'shining ether,' the spiritual man as immortal and golden, the palate organ as the womb of Indra, and an extension upward to the crown.

The text uses upward-to-crown imagery, meditation on light in the head, opened spiritual eyes, and illumination as knowledge.
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The Yoga Sutras of Patanjali: The Book of the Spiritual Man INTRODUCTION TO BOOK II / BOOK II / INTRODUCTION TO BOOK III / BOOK III; lines 2268-2366 confidence: medium

Sutra 37 and commentary say the spiritual powers are magical in manifestation but contrast with higher spiritual vision; if treated as final they hinder higher divine powers, and the path rises without end.

The path is described as having no end and rising to higher glories, with the divine man superseding the spiritual man.
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The Yoga Sutras of Patanjali: The Book of the Spiritual Man INTRODUCTION TO BOOK II / BOOK II / INTRODUCTION TO BOOK III / BOOK III; lines 2368-2472 confidence: high

Sutra 39 says mastery of upward-life frees one from water, morass, and thorny places and grants ascension; the commentary notes a surface meaning of levitation-like powers.

The passage repeatedly links upward-life, ascent, a heart-channel to the crown, air and ether, and the immortal.
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The Yoga Sutras of Patanjali: The Book of the Spiritual Man INTRODUCTION TO BOOK II / BOOK II / INTRODUCTION TO BOOK III / BOOK III; lines 2474-2581 confidence: medium

A far-reaching consciousness outside the body and not body-conditioned wears away the veil concealing the light.

The passage describes consciousness outside the body and includes an explicit cited example of being caught up to the third heaven and paradise.
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The Yoga Sutras of Patanjali: The Book of the Spiritual Man INTRODUCTION TO BOOK III / BOOK III / INTRODUCTION TO BOOK IV / BOOK IV; lines 2684-2789 confidence: medium

“The transfer of powers from one venture to another comes through the flow of the natural creative forces.”

The passage speaks of spiritual birth, growth, and life, and of consciousness being raised toward the divine world where a spiritual vesture is built.
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The Yoga Sutras of Patanjali: The Book of the Spiritual Man INTRODUCTION TO BOOK III / BOOK III / INTRODUCTION TO BOOK IV / BOOK IV; lines 2791-2899 confidence: high

The Self attaches to physical, finer, and causal vestures, must not dwell permanently in the finer or causal body, and is to raise selfhood until it dwells in the Eternal.

The passage describes the Self moving beyond physical, finer, and causal vestures toward a divine fourth state and the Eternal.
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The Yoga Sutras of Patanjali: The Book of the Spiritual Man INTRODUCTION TO BOOK III / BOOK III / INTRODUCTION TO BOOK IV / BOOK IV; lines 3015-3125 confidence: medium

Material objects are said not to depend on a single mind; the commentary says material expression is lawful, not governed by one mind's whims, and describes matter as a manifestation or externalization of spirit, associated with Mahat or Ether.

The commentary speaks of spiritual growth as rising above material things and of drawing inwardly up to the height of the Spiritual Man, followed by detachment and recollection.
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The Yoga Sutras of Patanjali: The Book of the Spiritual Man INTRODUCTION TO BOOK III / BOOK III / INTRODUCTION TO BOOK IV / BOOK IV; lines 3127-3238 confidence: medium

The psychic self or personality is described as claiming absoluteness and tyrannizing the whole being, while the Soul dethrones it by seeing it as not the true self but an object watched by the Spiritual Man.

The Spiritual Man arises, stands detached, and regards the mind from above, while the opening describes a further step toward freeing the Soul from the mind’s tyranny.
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The Yoga Sutras of Patanjali: The Book of the Spiritual Man INTRODUCTION TO BOOK III / BOOK III / INTRODUCTION TO BOOK IV / BOOK IV; lines 3240-3358 confidence: medium

The personal being bends toward illumination and Eternal Life; the whole natural realm is redeemed, the kingly Spiritual Man is built up, and traditions of the ages are said to contain footsteps, myths, shadows, and demi-gods related to the ever-present Redeemer.

The soul is described as cleansed and raised to heaven, while the personal being bends toward illumination and Eternal Life.
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The Yoga Sutras of Patanjali: The Book of the Spiritual Man INTRODUCTION TO BOOK III / BOOK III / INTRODUCTION TO BOOK IV / BOOK IV; lines 3360-3414 confidence: medium

The path is described as "stretching upward and onward" to "the everlasting hills, radiant with infinite Light."

The closing image presents a path stretching upward and onward from the feet to everlasting hills radiant with infinite Light.
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The Yoga Sutras of Patanjali: The Book of the Spiritual Man The Yoga Sutras of Patanjali: The Book of the Spiritual Man / THE YOGA SUTRAS OF PATANJALI / INTRODUCTION TO BOOK I / BOOK I; lines 166-284 confidence: medium

The passage classifies psychic activities as five: sound intellection, unsound intellection, predication, sleep, and memory; it says these powers should be raised from psychical to spiritual rather than destroyed.

The passage says mental and emotional powers should be raised from the psychical to the spiritual realm.
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The Yoga Sutras of Patanjali: The Book of the Spiritual Man The Yoga Sutras of Patanjali: The Book of the Spiritual Man / THE YOGA SUTRAS OF PATANJALI / INTRODUCTION TO BOOK I / BOOK I; lines 286-403 confidence: low

Spiritual consciousness is led up to by faith, valour, right mindfulness, one-pointedness, and perception, culminating in full vision as the soul.

The passage speaks of being led up to spiritual consciousness, of stages of the way, and of a goal higher than the three stages.
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The Yoga Sutras of Patanjali: The Book of the Spiritual Man The Yoga Sutras of Patanjali: The Book of the Spiritual Man / THE YOGA SUTRAS OF PATANJALI / INTRODUCTION TO BOOK I / BOOK I; lines 405-515 confidence: high

“Let there be soundless repetition of OM and meditation thereon”; by degrees one rises step by step to the Eternal.

The passage says the practitioner rises step by step to the Eternal and later describes ascent from ordinary consciousness to finer, deeper, radiant consciousness.
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The Yoga Sutras of Patanjali: The Book of the Spiritual Man The Yoga Sutras of Patanjali: The Book of the Spiritual Man / THE YOGA SUTRAS OF PATANJALI / INTRODUCTION TO BOOK I / BOOK I; lines 517-626 confidence: medium

Purging self-indulgence is connected with the fall of man and with climbing back upward for purification and restoration to a former high estate.

The passage says self-indulgence exemplifies the fall of man and describes climbing up again for purification and restoration to a former high estate.
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The Yoga Sutras of Patanjali: The Book of the Spiritual Man The Yoga Sutras of Patanjali: The Book of the Spiritual Man / THE YOGA SUTRAS OF PATANJALI / INTRODUCTION TO BOOK I / BOOK I; lines 628-741 confidence: high

Sutra 45 says subtle substance rises in ascending degrees to pure nature, and the commentary describes ascent from separate material things to mind-images, ideas, principles, purer essences, and unity.

The passage explicitly describes subtle substance rising in ascending degrees and an ascent from separate material things through mind-images and ideas toward unity.
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The Yoga Sutras of Patanjali: The Book of the Spiritual Man The Yoga Sutras of Patanjali: The Book of the Spiritual Man / THE YOGA SUTRAS OF PATANJALI / INTRODUCTION TO BOOK I; lines 63-163 confidence: high

The second part considers barriers and their overcoming, and “steps and stages in the ascent” from ordinary consciousness to “radiant consciousness of the spiritual man.”

The passage explicitly names steps and stages in an ascent from ordinary practical consciousness to finer, deeper, radiant consciousness of the spiritual man.
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Thirty Minor Upanishads CHAPTER III / CHAPTER IV / VARAHA-UPANISHAD 237 / CHAPTER V; lines 10375-10464 confidence: medium

Diminution of the elements causes bodily decline and death; Prana rises upward like birds flying in the air and is called Udyana.

Prana rises upward like birds flying in the air when the elements diminish, and this upward movement is named Udyana.
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Thirty Minor Upanishads CHAPTER IV / VARAHA-UPANISHAD 237 / CHAPTER V / VARAHA-UPANI8HAD 239; lines 10467-10547 confidence: high

The practitioner closes the anus, draws up vayu through pranava, completes with Sri bija, and contemplates Atma as Sri or Parashakti bathed by nectar; this is called kalavanchana.

The passage repeatedly instructs the practitioner to draw vayu upward and to go up by the union of Prana and Apana, with the bandha rising through the nadis.
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Thirty Minor Upanishads DHTANABINPU-UPANISHAD 211 / HAMSA1 -UPANISHAD / S'UKLA-YAJURVEDA / HAMSA-UPANISHAD; lines 9348-9450 confidence: high

The practitioner proceeds through Svadhishthana, Manipuraka, Anahata, Visuddhi, Ajna, and Brahmarandhra, meditates on being of three matras, cognises the Self, and becomes formless.

The passage gives a sequential movement through bodily centers ending at Brahmarandhra in the head.
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Thirty Minor Upanishads HAMSA-UPANISHAD / HAMSA-UPANI8HAD 215 / KRSHNA-YAJURVEDA / AMRT?ANADA-UPAN1SHAD 217; lines 9515-9608 confidence: medium

The passage says to think of Om alone, identifies Om as the one-letter Brahman, says Om should not be breathed out, and treats the divine mantra as a means of removing impurity.

Meditation begins from the navel upward, Om is identified as Brahman, and prana is said to follow the path of Om through internal openings including the opening of moksha.
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Thirty Minor Upanishads HAMSA-UPANISHAD / HAMSA-UPANI8HAD 215 / KRSHNA-YAJURVEDA / AMRT?ANADA-UPAN1SHAD 217; lines 9611-9719 confidence: medium

"That man is never reborn" whose breath goes out of the head after piercing the mandala of the pineal gland.

The passage states that breath departing through the head after piercing the mandala results in the man never being reborn.
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Thirty Minor Upanishads HAMSA1 -UPANISHAD / S'UKLA-YAJURVEDA / HAMSA-UPANISHAD / HAMSA-UPANI8HAD 215; lines 9453-9476 confidence: medium

Ten stages are listed: bodily changes in the early stages, nectar in the sixth, hidden knowledge in the seventh, Paravak in the eighth, invisibility and divine eye in the ninth, and attainment of Parabrahman with Atma/Brahman in the tenth.

The passage moves through a first-to-tenth sequence culminating in Parabrahman and a final divine condition.
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Thirty Minor Upanishads III. MANTRA-UPANISHADS : / IV. SANNYASA-UPANISHADS : / V. YOGA-UPANISHADS : / FOBEWORD; lines 477-561 confidence: high

Christianity is described as teaching that God created the soul in His image and that the soul must rise to the full stature of God to reach Him.

The soul is said to rise to the full stature of God, wake from bodily delusion, glance upward to Spirit, and rise beyond the brain through Sahasrara.
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Thirty Minor Upanishads KALIS ANT ARANA UPANISHAD1 / BHIKSHUKA'-UPANISEAD / S'TJKLA-YAJURVEDA / NARADAPARIVRAJAKA-UPANISHAD; lines 6036-6128 confidence: medium

Shaunaka and the other Rshis ask Narada to state the rules of sannyasa; Narada replies that the whole truth should be known from the mouth of Brahma himself.

Narada takes the Rshis to Satyaloka to approach Brahma for the secret rules of real sannyasa.
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Thirty Minor Upanishads KHANDA IX / KHANDA X / SUBALA-UPANISHAD 75 / KHA:NDA XI; lines 3723-3768 confidence: medium

Through punarbhava, one splits open the sheaths, skull, earth, water, fire, air, ether, mind, bhutadi, mahat, avyakta, and akshara.

Through punarbhava, the self passes by splitting sheaths, skull, elements, and subtler principles, after which mrtyu becomes one with the supreme God and the teaching is called Nirvana.
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Thirty Minor Upanishads KRSHNA-YAJURVEDA / BRAHMOPANISHAD 107 / BRAHMOPANISHAD 109 / SAMAVEDA; lines 5266-5353 confidence: medium

Those with sattva-guna go up to higher spheres, those with rajasa-guna stay in the middle earth sphere, and those with tamasa-guna go down to hell and similar places.

The passage explicitly correlates sattva with upward movement to higher spheres, rajas with remaining in the middle earth sphere, and tamas with downward movement to hell and similar places.
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Thirty Minor Upanishads KRSHNA-YAJURVEDA / OM-TAT-SAT. / ATMABODHA'-UPANISHAP / RGVEDA; lines 2125-2212 confidence: high

Brahman is in the center of the heart-lotus, Prajnana alone is Brahman, and the meditator leaves the world through Prajnana and Atma, ascends to deathless Supreme Swarga, and prays for a nectar-everflowing world where light shines.

The meditator leaves the world through Prajnana and Atma, ascends, and attains desires in deathless Supreme Swarga.
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Thirty Minor Upanishads KRSHNA-YAJURVEDA / YOGATATTVA-UPANISHAD 193 / YOGATATTVA-UPANISHAD 195 / YOGATATTVA-DPANISHAD 201; lines 8894-8922 confidence: medium

The person engaged in yoga “obtains the supreme seat,” like “a pure crystal,” without parts, destroying sins.

A person engaged in yoga obtains the supreme seat and breathes upward and forward through the yogic process.
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Thirty Minor Upanishads MANDALABBAHMANA-UPANISHAD 253 / BKAHMANA V / NADABINDU '-UPANISHAD / RGVEDA; lines 11112-11237 confidence: high

The passage assigns qualities, dharma and adharma, and the lokas from Bhurloka to Satyaloka to body parts of the Om-bird.

The Om/Hamsa has a vertical loka-body structure, the yogin bestrides it, and the commentary describes upward movement toward Sahasrara while seeing worlds.
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Thirty Minor Upanishads NADABINDU-DPANISHAD 259 / YOGAKTJNDALF-UPANISHAD / YOGAKONDALI-UPANISHAD 263 / YOGAKUNDALI-UPANISHAD 265; lines 11623-11701 confidence: high

Prana and apana unite and go to coiled/asleep Kundalini; heated by agni and stirred by vayu, Kundalini enters the mouth of sushumna, pierces Brahma-granthi, flashes like lightning, and rises through Vishnu- and Rudra-granthis toward the moon sphere.

Kundalini is described as coiled and asleep, with hood and tail imagery, then rises through sushumna, granthis, and lotus centers.
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Thirty Minor Upanishads NADABINDU-DPANISHAD 259 / YOGAKTJNDALF-UPANISHAD / YOGAKONDALI-UPANISHAD 263 / YOGAKUNDALI-UPANISHAD 265; lines 11623-11701 confidence: high

Prana and apana unite and go to coiled/asleep Kundalini; heated by agni and stirred by vayu, Kundalini enters the mouth of sushumna, pierces Brahma-granthi, flashes like lightning, and rises through Vishnu- and Rudra-granthis toward the moon sphere.

The ascent proceeds through sushumna, named granthis, heart, eyebrows, moon sphere, six lotuses, and finally sahasrara.
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Thirty Minor Upanishads NADABINDU-UPANISHAD 257 / NADABINDU-DPANISHAD 259 / YOGAKTJNDALF-UPANISHAD / YOGAKONDALI-UPANISHAD 263; lines 11536-11620 confidence: high

Apana breath is described as having a downward tendency and being forced upward by bending down; this is called mulabandha.

Apana is forced upward, prana goes up sushumna and through brahmanadi, and chitta and prana are absorbed in sushumna.
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Thirty Minor Upanishads NARADAPAEIVBAJAKA-DPANISHAP 163 / UPADES'A VIII / S'ANDILYA-UPANISHAD / S'ANDILYA-UPANISHAD 179; lines 8042-8132 confidence: high

Proper breathing and purification of nadis are said to bring success, gastric fire, spiritual sounds, and health; when nervous centres are purified, air forces upward through the middle Sushumna, and Prana enters Sushumna by bodily contractions.

The passage says purified air forces its way up through the mouth of the Sushumna, and Prana and Apana are directed into relation with the central channel.
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Thirty Minor Upanishads PHYANABINDU-UPANISHAP 205 / DHTANABINPU-UPANISHAD 211 / HAMSA1 -UPANISHAD / S'UKLA-YAJURVEDA; lines 9293-9345 confidence: medium

The instruction begins: contract the anus with heels pressed against it and raise the vayu, or breath, from Muladhara.

The practice begins by raising vayu from Muladhara, and the note identifies a vertical series of chakras from the lower body to the head.
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Thirty Minor Upanishads RGVEDA / NADABINDU-UPANISHAD 257 / NADABINDU-DPANISHAD 259 / YOGAKTJNDALF-UPANISHAD; lines 11401-11506 confidence: high

"The s'akti ... is only kundalini" and the wise man should take it from the navel upward "to the middle of the eyebrows"; this is called s'akti-chala.

The passage repeatedly describes Kundalini/S'akti and prana moving upward from the navel toward the brow, head, chest, and sushumna.
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Thirty Minor Upanishads S'UKL A- Y A JUR VED A / NARAYANA-UPANISHAD / KRSHNA-YAJURVEDA / NARAYANA-UPANISHAD 1 29; lines 5869-5906 confidence: low

He who practises the mantra "Om-Namo-Narayanaya" reaches Vaikuntha, identified as the abode of Vishnu.

Practising the mantra "Om-Namo-Narayanaya" is said to bring the practitioner to Vaikuntha, the abode of Vishnu.
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Thirty Minor Upanishads S'UKLA-YAJURVEDA / HAMSA-UPANISHAD / HAMSA-UPANI8HAD 215 / KRSHNA-YAJURVEDA; lines 9479-9512 confidence: high

The seeker ascends the car of Om, with Vishnu as charioteer and Higher Self, wishing to go to the seat of Brahmaloka while intent on worship of Rudra.

The practitioner ascends the car of Om, with Vishnu as charioteer, in order to go to the seat of Brahmaloka while intent on worship of Rudra.
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Thirty Minor Upanishads SAMAVEDA / ADHYAYA II / KAIVALYA '-UPANISHAD / KRSHNA-YAJURVEDA; lines 1917-1996 confidence: medium

The Grandfather replies that the knowledge is known through faith, devotion, meditation, and yoga; salvation is through renunciation, and ascetics of pure mind enter the reality above heaven and in the heart-cave, attain Paramatma in the Brahma-world, and are emancipated.

Ascetics enter That which is above Swarga and in the heart-cave, and knowing the supreme being is said to cross death.
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Thirty Minor Upanishads UPADES'A VIII / S'ANDILYA-UPANISHAD / S'ANDILYA-UPANISHAD 179 / S'ANDILYA-UPANISHAP 183; lines 8135-8230 confidence: medium

The fluctuations of prana are stopped by realizing the sound at the end of OM, rightly cognizing dreamless sleep, closing the uvula passage with the tongue, and sending prana upward through the upper hole into dvadas'anta above the palate.

Prana is described as moving upward through the upper hole into dvadas'anta above the palate, with related imagery of the third eye and the region between the eyebrows.
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Thirty Minor Upanishads UPADES'A VIII / S'ANDILYA-UPANISHAD / S'ANDILYA-UPANISHAD 179 / S'ANDILYA-UPANISHAP 183; lines 8232-8306 confidence: medium

Kundalini opens the door of moksha when moved; she closes the door with her mouth, sleeps coiled like a serpent, and is linked with emancipation or bondage depending on movement and bodily location.

Prana is directed away from side channels into Sushumna; upper bodily movement, head centers, upward retention, and immortality or emancipation are associated with the practice.
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Thirty Minor Upanishads UPADES'A VIII / S'ANDILYA-UPANISHAD / S'ANDILYA-UPANISHAD 179 / S'ANDILYA-UPANISHAP 183; lines 8308-8392 confidence: medium

Bodily loci from soles, feet, ankles, calves, knees, thighs, loins, navel, stomach, heart, throat, brows, and head are linked with Atala, Vitala, Nitala/Sutala, Talatala, Mahatala, Rasatala, Patalalike wording, Bhurloka, Bhuvar, Suvar, Mahar, Jana, Tapa, and Satya worlds. The note says the fourteen worlds, lokas and talas, are referred to and comments on ordering.

The passage lists bodily loci in ascending and descending order, and the cosmological body mapping moves from lower bodily parts associated with lower worlds toward head-associated higher worlds.
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Thirty Minor Upanishads UPADES'A VI / NARADAPAEIVBAJAKA-DPANISHAP 163 / UPADES'A VIII / S'ANDILYA-UPANISHAD; lines 7859-7940 confidence: medium

Sushumna is described as a subtle, invisible channel attached to the spinal column, extending from near the anus to the brahmarandhra of the head, and as the path of salvation.

Sushumna is described as subtle, extending from the lower body to the head, and as the path of salvation; later the practitioner is instructed to begin purification after learning the nadis and vayus.
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Thirty Minor Upanishads VAEAHA-UPANISHAD 223 / VABAHA-UPANISHAV 229 / CHAPTER III / CHAPTER IV; lines 10245-10329 confidence: high

Padarthabhavana is defined as the sixth stage after five stages of practice; turya is defined as the seventh stage, fixed in contemplation of Atma alone without universe-difference.

The passage presents sequential stages of practice and realization, including ascent to sushuptipada and culmination in turya or gudhasupti.
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Thirty Minor Upanishads VARAHA-UPANI8HAD 239 / VARAHA-UPANI8HAD 241 / BRAHMANA II / MANDALABRAHMANA-UPANISHAD 247; lines 10808-10898 confidence: medium

Three sights are named ama, pratipat, and purnima; purnima practice at the nose-tip reveals deep darkness and then an endless sphere of light identified as Brahman, Sachchidananda.

The passage presents ordered stages of sight, successive lights, breath practice, internal sound, and a culminating state beyond ordinary mind.
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Thirty Minor Upanishads VARAHA-UPANISHAD 237 / CHAPTER V / VARAHA-UPANI8HAD 239 / VARAHA-UPANI8HAD 241; lines 10550-10649 confidence: medium

In Sushumna between Ida and Pingala, vayu is to rise through Mudra-bandha; Pranava pronunciations free from sin, confer moksha, remove obstacles, and go to bindu, brahmarandhra, or dvadasanta; four bhumikas are defined.

Vayu is made to rise in Sushumna, and Pranava pronunciations are linked to upward or subtle loci such as brahmarandhra and dvadasanta.
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Thirty Minor Upanishads VARAHA-UPANISHAD 237 / CHAPTER V / VARAHA-UPANI8HAD 239 / VARAHA-UPANI8HAD 241; lines 10651-10738 confidence: medium

Middle introvision presents variegated colours as if sun, moon, and fire had joined in akas; through practice, the yogin becomes one with akas, Para-akas, Maha-akas resplendent like the fire of the deluge, Tattva-akas, and Surya-akas brightened by a crore of suns.

Through practice, the yogin becomes one with akas and successive luminous forms including Para-akas, Maha-akas, Tattva-akas, and Surya-akas.
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Thirty Minor Upanishads VARAHA-UPANISHAD 237 / CHAPTER V / VARAHA-UPANI8HAD 239 / VARAHA-UPANI8HAD 241; lines 10740-10788 confidence: medium

Yoga is divided into purva and uttara, identified as taraka and amanaska; taraka is subdivided into murti and amurti, performed through manas, and spiritual light appears between the eyebrows.

The passage locates practice and vision beyond the eyebrows, above the root of the palate, in sahasrara, and in the brain sphere.
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Thirty Minor Upanishads YOGAKONDALI-UPANISHAD 263 / YOGAKUNDALI-UPANISHAD 265 / CHAPTER II / YOGAKUNDALI-UPANISHAD 267; lines 11716-11803 confidence: medium

The seeker should go to a guru who teaches divine yoga, learn khechari, practise carefully, attain khechari siddhi, join with khechari or kundalini shakti, become lord of the khecharas or devas, and live among them.

The practice joins the practitioner with khechari shakti and divine khecharas, and the bodily procedure culminates in drawing upward toward the brow and ear openings.
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Thirty Minor Upanishads YOGAKONDALI-UPANISHAD 263 / YOGAKUNDALI-UPANISHAD 265 / CHAPTER II / YOGAKUNDALI-UPANISHAD 267; lines 11806-11846 confidence: high

After three years, 'it' moves upward toward the hair or top of the head, downward toward the throat, occupies the brahmarandhra, and gradually opens a great adamantine door in the head.

The passage repeatedly describes upward movement toward the head and brahmarandhra and names the path of the higher kundalini.
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Thirty Minor Upanishads YOGAKUNDALI-UPANISHAD 265 / CHAPTER II / YOGAKUNDALI-UPANISHAD 267 / CHAPTER III; lines 11848-11887 confidence: high

Bandhana is where S'akti is between the sun and moon; the practitioner should know sushumna and its piercing, move vayu in the middle, stand in the seat of bindu, and close the nostrils.

The passage lists six chakras, instructs the practitioner to draw vayu upward, and says to enter the sukha-mandala.
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Thirty Minor Upanishads YOGATATTVA-UPANISHAD 193 / YOGATATTVA-UPANISHAD 195 / YOGATATTVA-DPANISHAD 201 / SAMAVEDA; lines 9008-9037 confidence: high

The alternate practice meditates with inspiration on four-handed Maha-Vishnu in the navel, with breath-restraint on four-faced Brahma in the heart lotus, and with expiration on S'iva between the eyebrows.

The passage moves through bodily centers and explicitly describes passing above through a lotus bright with sun, moon, and agni while leading the Atma.
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Thirty Minor Upanishads YOGATATTVA-UPANISHAD 195 / YOGATATTVA-DPANISHAD 201 / SAMAVEDA / PHYANABINDU-UPANISHAP 205; lines 9040-9124 confidence: high

The yogin should draw up breath like water through a lotus-stalk, draw it through the nadi stalk, and absorb it in the eyebrow center, which is the seat of nectar and great place of Brahman.

The yogin draws breath upward through the nadi stalk to the eyebrow center, and Paramesvari pierces upward through Sushumna after being aroused.
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Thirty Minor Upanishads YOGATATTVA-UPANISHAD 195 / YOGATATTVA-DPANISHAD 201 / SAMAVEDA / PHYANABINDU-UPANISHAP 205; lines 9040-9124 confidence: medium

Paramesvari, identified as kundalini shakti, sleeps shutting the door to the Brahma-hole; aroused by agni with manas and prana, she becomes needle-like and pierces upward through Sushumna.

Paramesvari, identified as kundalini shakti, sleeps with her mouth shutting the door to the Brahma-hole and, when aroused, pierces upward through Sushumna.
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Thirty Minor Upanishads YOGATATTVA-UPANISHAD 195 / YOGATATTVA-DPANISHAD 201 / SAMAVEDA / PHYANABINDU-UPANISHAP 205; lines 9126-9208 confidence: high

The practitioner folds the fingers, assumes Padma posture, places the chin on the breast, fixes the mind in dhyana, raises apana, fills with air, leaves prana, obtains matchless wisdom through shakti, controls vayu at the door of the nadis, and performs breath restraint for release.

Apana is repeatedly raised or drawn upward, kundalini reaches the throat, and Uddiyana bandha is compared to a bird flying upward.
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Thirty Minor Upanishads YOGATATTVA-UPANISHAD 195 / YOGATATTVA-DPANISHAD 201 / SAMAVEDA / PHYANABINDU-UPANISHAP 205; lines 9210-9290 confidence: medium

The practitioner should perform expiration and related breath practices with control, draw in gradually, bind prana and apana in the cave of the lotus of the heart, and utter pranava while contracting throat and genital organ.

Sushumna is described as extending from Muladhara to the head, and the sound moves toward the hole of akasa, within the context of breath control.
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Thirty Minor Upanishads YOGATATTVA-UPANISHAP / KRSHNA-YAJURVEDA / YOGATATTVA-UPANISHAD 193 / YOGATATTVA-UPANISHAD 195; lines 8641-8730 confidence: high

The passage describes sweat, phlegm, and increased dharana; the yogin seated in Padma posture moves on earth like a frog by leaps, then rises from the ground, levitates, gains extraordinary feats, and is told not to disclose them.

The yogin in Padma posture first moves like a frog, then rises from the ground and levitates.
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Thirty Minor Upanishads YOGATATTVA-UPANISHAP / KRSHNA-YAJURVEDA / YOGATATTVA-UPANISHAD 193 / YOGATATTVA-UPANISHAD 195; lines 8732-8814 confidence: high

Through practice, vayu or breath with agni pierces Kundalini through thought, enters Sushumna, and chitta with prana reaches a high seat.

Breath and mind enter Sushumna and reach a high seat; later dharanas raise breath from lower body regions to the eyebrows, head, and ether, ending in levitation.
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Thirty Minor Upanishads YOGATATTVA-UPANISHAP / KRSHNA-YAJURVEDA / YOGATATTVA-UPANISHAD 193 / YOGATATTVA-UPANISHAD 195; lines 8816-8891 confidence: medium

Khecharimudra, jalandhara, uddiyana, yoni, and mula bandhas are described; jalandhara is called “a lion to the elephant of death,” and mulabandha unites prana, apana, nada, and bindu.

The yogin is said to move in the air and the passage also refers to prana flying through Sushumna.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) INDEX OF WORDS. / VII, 59, 1 / VEDIC HYMNS. / INDEX OF WORDS.; lines 30420-30668 confidence: low

Entries include highest or exalted, highest heaven, higher, above, erect, lift us up, raise up, and pushed up.

The index includes highest heaven, above, erect, lift us up, raise up, and pushed up.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) NOTES. / NOTES. I, 166, I. 213 / NOTES. I, 166, 2. : 215 / NOTES. I, 166, 6. 219; lines 17735-17862 confidence: low

"The lighted fire went up for the favour of wealth."

One cited example states that the lighted fire went up for the favour of wealth.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) NOTES. / NOTES. I, 86, 9. 157 / MANDALA I, HYMN 87. 159 / NOTES.; lines 14532-14579 confidence: low

The Maruts are represented as 'gradually rising or just showing themselves' and 'like the first stars in the sky.'

The Maruts are described as gradually rising or becoming visible like early stars.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) NOTES. I, 165, 3. 189 / NOTES, I, 165, 4. IQI / NOTES. I, 165, 4. 193 / NOTES, I, 165, 5. 195; lines 16435-16545 confidence: medium

The note defines iyarti as “to rise and to raise,” says it is applied to prayers raised by the poet for the gods, and cites examples of stirring hymns as wind stirs clouds and stirring praise as though rowing a ship on a river with hymns.

The note links iyarti with both raising prayers and rising, and cites Agni rising with splendor.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) NOTES. I, 166, 12. 255 / NOTES. 1, 166, 12. 257 / NOTES, I, 166, 12. 259 / NOTES. 1, 166, 12. 263; lines 20241-20349 confidence: medium

“For thy power, thy strength, thy anger even these birds which fly up, do not reach.” Also: “This third step no one approaches, not even the winged birds which fly up.”

Flying birds are said not to reach the deity’s power and not to approach the third step.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) NOTES. V, 87, I. 365 / NOTES. / NOTES. V, 87, 9. 367 / MANDALA VI, HYMN 66. 369; lines 25056-25091 confidence: medium

The Maruts' carriage is described as without deer, horses, charioteer, drag, or reins, yet crossing the air between heaven and earth and completing its courses.

The Maruts' carriage crosses the air between heaven and earth despite lacking ordinary draft animals, driver, and reins.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) NOTES. V, 87, I. 365 / NOTES. / NOTES. V, 87, 9. 367 / MANDALA VI, HYMN 66. 369; lines 25056-25091 confidence: low

The speaker invites a strong Marut-like son of Rudra armed with flaming spears; bright thoughts, like wild waters from the mountain, strive to reach the host of heaven.

Bright thoughts, compared to wild waters from the mountain, strive to reach the host of heaven.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) NOTES. VII, 56, 16. 377 / MANDALA VII, HYMN 57. 379 / NOTES. / NOTES, VII, 57, 6. 381; lines 25651-25715 confidence: high

“they stir heaven and earth by their might, they mount up to the firmament from the abyss of Nirvzti”

The Maruts mount from the abyss of Nirvzti to the firmament after stirring heaven and earth.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) NOTES. VII, 59, 12. 389 / MANDALA VIII, HYMN 7. 391 / MANDALA VIII, HYMN 7. 393 / NOTES.; lines 26169-26349 confidence: medium

Crossing horses bring the Maruts hither, flying through the air; the Maruts bestow strength on the man who praises them.

The crossing horses bring the Maruts hither while flying through the air.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) NOTES. VIII, 20, 26. 407 / MANDALA VIII, HYMN 94. 409 / NOTES. / NOTES. VIII, 94, 9. A4II; lines 27016-27078 confidence: medium

“These boys have prepared their ornaments for beauty... the sons of Dyu... they, the Adityas, grew high, like banners.”

The Maruts are described as growing high like banners and rising above heaven and earth, shining like brilliant heroes.
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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

The mothers of the young child are probably Agni's mothers; they may be Waters left resting on Earth's surface while Agni rises to heaven, or woods and plants burned by him.

One note says Agni may leave the Waters resting on Earth's surface while he rises to heaven.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) ASH7AKA III, ADHYAYA 5, VARGA 12. / MANDALA IV, HYMN I2. 355 / NOTES, / ASHTAKA III, ADHYAYA 5, VARGA 13.; lines 17079-17108 confidence: high

"Benevolent Agni has looked on the breaking of the shining dawns... Come to the dwelling of the virtuous (mortal), ye Asvins. The god Sitrya rises with his light."

The passage repeatedly describes light or the Sun rising or being sent upward: Sitrya rises with light, Savitvz sends light upward, and Varuza and Mitra make the Sun rise on heaven.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) ASH7TAKA III, ADHYAYA 5, VARGA 15-16. / MANDALA IV, HYMN I5. 361 / NOTES. / ASH7JAKA III, ADHYAYA 8, VARGA 12-13.; lines 17349-17422 confidence: low

Agni is wakened by men's fuel before Dawn; his flames stream forward to the sky.

Agni's flames stream skyward; Agni is asked to mount a shining car; the praise song is compared to gold or the sun sent upward to the sky.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) ASHTAKA I, ADHVAYA 5, VARGA 14. / MANDALA I, HYMN 70. 71 / MANDALA I, HYMN 70. 73 / ASH7AKA I, ADHYAYA 5, VARGA 15-16.; lines 3894-3929 confidence: medium

The Angiras fathers break strong fortresses by hymns and a rock by shouting; they open the path of great heaven and obtain day, sun, and dawn-shine.

The Angiras use hymns and shouting to break fortresses and a rock, open the path of the great heaven, and obtain day, sun, and dawn-light.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) ASHTAKA II, ADHYAYA 2, VARGA 8-9. / NOTES. / MANDALA I, HYMN I4I. , 151 / MANDALA I, HYMN 142. 158; lines 7603-7680 confidence: medium

The two divine Hotrs, eager in praise and described as sages with lovely tongues, are asked to perform a successful sacrifice that attains to Heaven.

The two divine Hotrs are asked to perform a successful sacrifice described as attaining to Heaven.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) FTO PANG / INDEX OF WORDS. / HYMNS, / INDEX OF WORDS.; lines 23706-24031 confidence: low

Glosses include shining from heaven, dwelling in heaven, going to heaven, heaven-aspiring sacrifice, and attaining to Heaven.

The passage lists going to heaven, attaining to Heaven, heaven-aspiring sacrifice, ways which gods go, and doors of heaven.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) HYMNS. / INDEX OF WORDS. / HYMNS. / INDEX OF WORDS.; lines 27151-27322 confidence: low

“he mounts up as on the branches (of a tree)”

A lexical example is glossed as mounting up as on the branches of a tree.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) INDEX OF WORDS. / HYMNS. / FOL V5 38, 2 / INDEX OF WORDS. 433; lines 21241-21416 confidence: low

“4-rédhana, ascent”

The passage contains an index entry glossed as “ascent.”
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) MANDALA I, HYMN 3I. 23 / NOLES: / MANDALA I, HYMN 3I. 25 / MANDALA I, HYMN 31. 2:7; lines 1778-1907 confidence: medium

Agni is implored as vigorous and widely worshipped; men place him as augmenter of strength; the speakers choose him as messenger and Hotr, and his flames and rays reach heaven.

Agni’s rays touch heaven, his smoke is emitted, he is called messenger, and he is asked to go to the gods.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) MANDALA I, HYMN 44. 4I / MANDALA I, HYMN 45. 43 / NOTES. / MANDALA I, HYMN 58. 45; lines 2521-2609 confidence: medium

Agni is an untiring immortal, Hotr and messenger of Vivasvat, passing through the air and inviting the gods in the divine world with sacrificial food.

Agni passes through the air on the best paths, reaches the divine world, and proceeds with a stream of light toward the imperishable atmosphere.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) MANDALA I, HYMN 67. / ASHTAKA I, ADHYAYA 5, VARGA 11. / NO ES. / MANDALA I, HYMN 67, 63; lines 3360-3447 confidence: medium

Hymn 68.1 says the quick one cooks or is connected with oblations, approaches the sky, and reveals the nights and what stands and moves.

The quick one approaches the sky, reveals the nights and what stands and moves, and later adorns the sky with stars.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) MANDALA I, HYMN 7I. 75 / NOTES: / MANDALA I, HYMN 7I. SI / ASHTAKA I, ADHYAYA 5, VARGA 17-18.; lines 4276-4343 confidence: medium

The gods discover thrice seven secret steps or places in Agni and guard immortality; Agni is asked to protect cattle and what is steadfast and moving.

The hymn mentions thrice seven secret steps in Agni used to guard immortality and a way to immortality prepared by Aditi's sons.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) MANDALA III, HYMN 3. 235 / ASHT7AKA II, ADHYAYA 8, VARGA 22-23. / MANDALA III, HYMN 4. 237 / NOE ES:; lines 11538-11682 confidence: medium

The note discusses two sacred fires and proposes possible readings involving flames going upward to the sky or Agni sitting at heaven’s navel; it also compares VII, 43, 2 on upward divine flames.

An editorial note discusses flames going upward to the sky or Agni sitting at heaven’s navel, while the verses say Agni reaches the top and shines at Dawn.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) MANDALA III, HYMN I. , 221 / NOTES. / MANDALA III, HYMN 1. 227 / MANDALA III, HYMN 2. 229; lines 11123-11187 confidence: medium

Food offered by men sharpens Agni; he goes to heights and depths and holds fast the germ in the worlds.

Agni/Vaisvanara goes to heights and depths, mounts the firmament or back of heaven, and moves around a common course while associated with sun and dawn imagery.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) MANDALA IV, HYMN 5. 557 / NODS. / MANDALA IV, HYMN 6.. 341 / NOTES.; lines 16438-16581 confidence: high

“Thou goest as a messenger, chosen from of old, thou who knowest best the ascents to heaven.”

Agni is described as messenger of the sacrifice over the two worlds and as knowing the ascents to heaven.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) MANDALA IV, HYMN I. 307 / MANDALA IV, HYMN 1. / ASHTAKA III, ADHYAYA 4, VARGA 12-15. / MANDALA IV, HYMN I. 309; lines 14827-14874 confidence: high

“Darkness disappeared”; the “goddess Dawn rose up”; “The Sun ascended” and beheld right and wrong deeds among mortals.

Darkness disappears, Dawn rises, and the Sun ascends to wide plains.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) NOLES: / MANDALA IV, HYMN 5. 335 / MANDALA IV, HYMN 5. 557 / NODS.; lines 16211-16403 confidence: medium

Agni, the wise Hotr, sits among the people; “he has sent his light upward” and “reared his smoke up to the sky.”

Agni sends light upward and raises smoke to the sky.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) NOTES, / MANDALA IV, HYMN 7. 345 / MANDALA IV, HYMN 8. / ASHTAKA III, ADHYAYA 5, VARGA 8.; lines 16656-16691 confidence: medium

"knows indeed the place of wealth?, the ascent to heaven" and may he "conduct the gods hither."

Agni is twice said to know the ascent to heaven and is described as moving between men and gods.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) NOTES: / MANDALA III, HYMN 6. 247 / MANDALA III, HYMN 7. 249 / NOTES:; lines 12100-12295 confidence: medium

Worshippers anoint the lord of the forest at the sacrifice with heavenly honey and ask it to bestow wealth when standing upright or abiding in the mother’s lap.

The post is asked to stand upright and rise on the summit of the earth; the gods raise it as the banner of the sacrifice, and the posts go as gods to the abode of the gods.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) NOTES: / VEDIC HYMNS. / MANDALA III, HYMN 3. 235 / ASHT7AKA II, ADHYAYA 8, VARGA 22-23.; lines 11463-11500 confidence: medium

The ritual course and flames go upward; the air is ready, the Hotr is at heaven’s navel, and sacrificial grass is spread to receive the gods.

The course and flames are described as directed upward during worship, with the air ready and the Hotr seated at heaven’s navel.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) NOTES. / MANDALA I, HYMN 27. 19 / MANDALA I, HYMN 27. 21 / MANDALA I, HYMN 3I. 23; lines 1417-1495 confidence: medium

Agni protects the sacrificial fee-giver “like well-stitched armour”; the one who feeds priests, makes them comfortable, and kills living victims “will reside high in heaven.”

The passage states that the one who feeds priests, gives comfort, and kills living victims will reside high in heaven.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) NOTES. / PP- 519; 539. / MANDALA I, HYMN 141. / ASHTAKA II, ADHYAYA 2, VARGA 8-9.; lines 7299-7407 confidence: medium

He is led forward from the highest father, climbs among plants, has his birth promoted by an ambiguous pair, becomes bright through heat, enters mothers where he grows, climbs to former mothers, and runs down in younger ones.

Agni climbs among mothers, ranges toward the atmosphere, and goes to Heaven like a chariot.
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native american plains

Blackfoot Lodge Tales SCARFACE / SCARFACE 95 / SCARFACE 97 / SCARFACE 99; lines 4361-4485 confidence: medium

Scarface tells the young man he is going to the Sun; the young man names himself A-pi-su'-ahts, says the Sun is his father, and offers to take Scarface to their lodge.

Scarface says he is going to the Sun, is taken to the Sun's lodge by Morning Star, and later is taken to the edge of the sky.
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Gros Ventre Myths and Tales CONTENTS. / INTRODUCTION. / MYTHS AND TALES. / ABSTRACTS.; lines 4047-4131 confidence: medium

In the Moon-Child abstract, Sun and Moon dispute; Sun marries Frog; Moon becomes a porcupine and draws a woman up a sky-reaching tree; Frog is placed on the Moon’s face; the woman descends by sinew rope and is killed by Sun’s dropped stone, leaving her boy to be found by an old woman.

The Moon becomes a porcupine and causes a woman to climb a tree that stretches to the sky, where he marries her.
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Gros Ventre Myths and Tales CONTENTS. / INTRODUCTION. / MYTHS AND TALES. / ABSTRACTS.; lines 4047-4131 confidence: medium

In the Moon-Child abstract, Sun and Moon dispute; Sun marries Frog; Moon becomes a porcupine and draws a woman up a sky-reaching tree; Frog is placed on the Moon’s face; the woman descends by sinew rope and is killed by Sun’s dropped stone, leaving her boy to be found by an old woman.

Moon-Child’s mother sees earth through a hole in the sky, makes a sinew rope, lowers herself, but hangs suspended because the string is too short and is killed by the Sun.
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Gros Ventre Myths and Tales CONTENTS. / INTRODUCTION. / MYTHS AND TALES. / ABSTRACTS.; lines 4133-4229 confidence: high

Two women wish for the moon and a star as husbands; one follows a porcupine up a stretching tree to the sky, where the Moon marries her.

A woman follows a porcupine up a sky-reaching tree, marries the Moon, violates a root prohibition, sees earth, and is lowered back by a sinew rope.
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Gros Ventre Myths and Tales CONTENTS. / INTRODUCTION. / MYTHS AND TALES. / ABSTRACTS.; lines 4133-4229 confidence: high

The little sister throws hot fat on the Bear and flees; the Bear is killed by a tendon arrow in her little finger, returns from an overlooked spark, is delayed by obstacles, and the siblings rise to the sky and become stars when the little girl kicks a ball.

The little girl kicks a ball and causes herself and her six brothers to rise to the sky and become stars.
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Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 2064-2107 confidence: high

In the woods the woman sees a porcupine, pursues it for quills, climbs after it up a tree, and reaches the sky; the tree reaches a hole in the sky and the porcupine enters.

The woman climbs after the porcupine until the tree reaches a hole in the sky, allowing passage into the sky realm.
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Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 2064-2107 confidence: medium

In the woods the woman sees a porcupine, pursues it for quills, climbs after it up a tree, and reaches the sky; the tree reaches a hole in the sky and the porcupine enters.

The porcupine climbs just beyond the woman's reach and enters the sky hole, leading her up the tree to the sky.
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Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 2494-2562 confidence: high

While the women get water, the Moon appears as a porcupine on a dead tree; the Moon-wishing woman climbs after it, and the tree stretches upward until she reaches the sky.

A woman climbs a tree that stretches to the sky and is taken and married by the Moon.
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Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 2494-2562 confidence: low

In the following tale opening, two girls lie outdoors facing the sky and wish for stars; a star comes down and takes one girl up; the other remains on earth and wishes a passing buffalo-bull were her husband.

The following tale opening repeats the pattern of girls wishing for stars, one being taken upward by a star, and another wishing for a buffalo-bull husband.
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Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 2792-2856 confidence: high

The girl says their relatives are dead and that they will go above and live there. She calls the oldest brother by name and kicks a small ball she carries in her dress on a string, making him fly up, then does the same for the others.

The little girl says the group will go above, kicks the ball, and the group flies up and becomes stars identified as Ursa Major.
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Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 2792-2856 confidence: medium

The girl says their relatives are dead and that they will go above and live there. She calls the oldest brother by name and kicks a small ball she carries in her dress on a string, making him fly up, then does the same for the others.

The girl uses a small ball carried in her dress on a string, kicking it for each brother and herself as they fly upward.
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Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 3724-3799 confidence: high

The woman's husband pleads with her not to kill herself; she asks for a horse, goes to a high mountain, leaves her moccasins, fasts and sleeps four nights, and receives a short spear and instructions from thunder.

The bereaved woman ascends a high mountain, fasts and sleeps there for four nights, and receives a spear and instructions from thunder.
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Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 743-828 confidence: medium

The women ask one another to use supernatural power; a deep boggy ravine with hummocks appears behind them. Tebiaa'ta is delayed and says the sky is the one place where he cannot kill them.

Tebiaa'ta says the women must not go to the sky because there he would be unable to reach or kill them; later the pursuit moves into the air.
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Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 743-828 confidence: medium

Bald Eagle tells the women to go around him four times, puts one on each wing, dives into water, swims underneath, emerges, and flies off. Tebiaa'ta pursues through water and air while Eagle dodges him.

Bald Eagle places one woman on each wing and carries them through water and air while evading Tebiaa'ta.
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Mythology of the Blackfoot Indians CONTENTS. / INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS.; lines 2492-2586 confidence: high

The boys are forbidden to shoot the powerful morning-bird; Rock shoots it and climbs after it as it rises higher; the tree grows until Beaver cannot see them; Beaver cries and becomes a dirty little ragged boy again.

Rock shoots the forbidden morning-bird and climbs after it as the bird and tree rise higher until Beaver cannot see them.
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Mythology of the Blackfoot Indians CONTENTS. / INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS.; lines 2781-2877 confidence: high

Beaver forbids his wife to put sagebrush on the fire; after she does, he says he must leave, takes a white robe and plume, blows the plume into the air, rises to the sky, joins his brother, and both are identified as two large stars, Ashes-Chief and Stuck-Behind.

Beaver forbids sagebrush on the fire; after the prohibition is violated, he leaves his wife, rises to the sky, joins his brother, and the two become visible stars.
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Mythology of the Blackfoot Indians CONTENTS. / INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS.; lines 3071-3171 confidence: high

A figure says that if killed he will go into the sky and become the Smoking-Star; he is killed by Crow Indians, his body is never found, and the Smoking-Star appears.

The figure says death will send him into the sky as Smoking-Star, and the star appears when he is killed.
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Mythology of the Blackfoot Indians CONTENTS. / INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS.; lines 3071-3171 confidence: high

Two young women sleep outside and look at the sky; one wishes Morning Star for a husband. Later, while gathering wood, her pack-strap repeatedly breaks and her companion leaves her behind.

Morning Star appears as a man, claims the woman because she wished for him as husband, and takes her into the sky after she consents.
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Mythology of the Blackfoot Indians CONTENTS. / INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS.; lines 3278-3374 confidence: high

Scar-Face goes toward Sun's dwelling, meets Morning Star, hears that Sun is Morning Star's father and dangerous, and is brought to Moon, who agrees to receive him.

Scar-Face travels to Sun's place, is taken up to Sun's lodge, and later remains in sky-land while seeking removal of his scar.
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Mythology of the Blackfoot Indians CONTENTS. / INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS.; lines 3376-3471 confidence: medium

The narrator explains that the sweat-house came from Sun, the sun-dance medicine-lodge is Sun’s lodge, the weasel-tail suit bears disks and black stripes, the suit is for great deeds, and Scar-Face later became a star.

The narrator states that after a time Scar-Face went back and became a star.
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Mythology of the Blackfoot Indians CONTENTS. / INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS.; lines 3641-3722 confidence: high

The siblings decide to live in the sky; after the little brother tells them to shut their eyes, they go up. The little brother is identified as the North Star, and the six brothers and little sister as the Great Dipper/Ursa Major.

The siblings decide to live in the sky, shut their eyes, go up, and are thereafter visible as the North Star and Great Dipper/Ursa Major.
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Mythology of the Blackfoot Indians CONTENTS. / INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS.; lines 3641-3722 confidence: high

The siblings decide to live in the sky; after the little brother tells them to shut their eyes, they go up. The little brother is identified as the North Star, and the six brothers and little sister as the Great Dipper/Ursa Major.

The passage explicitly explains how the seven stars of Ursa Major came to be, identifying them with the six brothers and little sister.
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Mythology of the Blackfoot Indians CONTENTS. / INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS.; lines 3724-3816 confidence: high

A poor family has six boys who lack red buffalo-calf robes and are mocked; the boys agree that if no red robes come next spring, they will go to the sky country.

The boys, mocked for lacking red robes, decide to leave earth and go to the sky, then are transported to the house of the Sun and Moon.
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Mythology of the Blackfoot Indians CONTENTS. / INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS.; lines 3724-3816 confidence: high

On the eighth day the Sun and Moon give a long, great rain; the six boys remain in the sky and are seen every night as the Bunched Stars, identified as the Pleiades.

The six boys remain in the sky and are identified as the Bunched Stars, or Pleiades.
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Mythology of the Blackfoot Indians CONTENTS. / INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS.; lines 3818-3856 confidence: high

In the morning the father sends the children and their stepmother outside, stands at the door with a white rock knife, announces his discovery, rebukes his former wife, and says he will kill both strangers because they can get out only through the top of the lodge.

The pair are told they can only escape through the top of the lodge, then rush out through the smoke-hole like shooting-stars and go up into the sky.
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Mythology of the Blackfoot Indians CONTENTS. / INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS.; lines 3818-3856 confidence: high

"The woman and her new husband went up in the sky to live in the moon ... the woman we now see in the moon has but one leg."

The woman and her new husband go up into the sky and live in the moon.
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Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 3859-3962 confidence: low

Sun and Moon come down and sit in an order including Sun, man, Moon, and woman.

Sun and Moon come down to the tent, and Sun gives songs and ritual instructions before departing to rise in the east.
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Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 4068-4170 confidence: high

Three birds volunteer to go to the sun for tobacco-seed: one gives out at the first cloud and turns yellow, another at the next cloud and turns red, and the third reaches the sun, turns black, and brings seed down.

Three birds go toward the sky and sun for tobacco-seed, with one reaching the sun and bringing seed down.
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Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 4601-4713 confidence: high

Thunder tells the girl to close her eyes; she later finds herself on a high mountain at a lodge. An old man and old woman are there; lightning flashes about the girl without hurting her, and the old man knows she belongs to the family.

Thunder has the girl close her eyes, after which she finds herself on a high mountain at his lodge.
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Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 4715-4842 confidence: high

A man fasts and sleeps on a mountain-top for four days, hears the Seven Stars' song, sees the smallest star become a person, and receives a medicine-pipe.

The man goes up to a mountain-top, hears singing from above, and receives a pipe after the smallest of the Seven Stars becomes a person.
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Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 5311-5432 confidence: high

During an enemy attack, the boy has cottonwood trees and a horse brought, dons ornaments, takes the shield, repeats the dust actions, shoots upward through the lodge top, comes down on the horse, and kills enemies with the shield's elk-horn hook after the horse jumps four times.

The shield owner shoots upward through the lodge top during a battle ritual, and the man seeking eagle power is transported from the foot of the tree into the eagle nest before being brought down by the eagle-person.
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Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 5697-5795 confidence: medium

The fugitives reach a forest and climb a very large tree; the woman says white flint rock is the only thing the leader fears, and the man selects five arrows tipped with that rock.

The man and woman escape into a large tree while the buffalo pass and then return to attack the tree.
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Mythology of the Blackfoot Indians OP THE / CONTENTS. / INTRODUCTION. / I. TALES OF THE OLD MAN.; lines 1319-1408 confidence: high

The Great Spirit makes a big cross for Old Man; Old Man asks for another man, tires of carrying it, is told to teach people and animals, while the other man becomes a traveller and the first pair attempts to build a mountain to the sky before many languages arise.

The created man and woman try to build a mountain to reach the sky and be with their children, after which people become mixed and develop many languages.
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Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 12616-12745 confidence: high

Duck, the two young women, Coyote's wife and son, and the baby fly up to the sky, where they now form a constellation.

Duck, the women, Coyote's wife and son, and the baby fly upward and are said to form a constellation now.
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Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 12616-12745 confidence: medium

Coyote wakes the next morning alone, finds and eats a half-cooked deer's head in the ashes, sees his relatives in the heavens, and repeatedly fails to jump up to them.

After the family has ascended, Coyote sees them in the heavens and repeatedly tries but fails to jump up to them.
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Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 13614-13715 confidence: medium

Porcupine rises after being killed; Coyote kills him again; Coyote's excrements summon Coyote until he is too far away; Porcupine digs up the meat and commands a pine-tree to grow.

Porcupine commands a pine-tree to grow and leaps onto it with the meat, gaining an elevated position over Coyote.
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Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 14766-14903 confidence: medium

Younger brother reports sister’s disappearance; older brother says Dzoavits has taken her. The brothers cut through rocks into Dzoavits’ lodge, find the pregnant sister weaving a willow basket, kill Dzoavits with a scraper, climb out with her, and the opening closes.

The brothers cut through rock, fall into Dzoavits’ lodge below, then climb out with their sister before the opening closes.
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Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 15334-15455 confidence: high

Bear asks which animal is swiftest; his brother names the eagle. After the eagle eats three sheep, Bear mounts it, flies upward, and cuts off some of his own flesh to feed it so it will fly faster.

Bear rides the eagle upward and cuts off his own flesh to feed it so it will fly faster.
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Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 15564-15582 confidence: medium

On another occasion the speaker goes up to the clouds, meets skeleton people including friends, and sees much sage-brush in the other world.

The speaker says he went up to the clouds, met people who were skeletons, recognized some friends, and describes that place as another world with sage-brush.
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Mythology of the Blackfoot Indians SOCIAL ORGANIZATION. / VARIOUS CUSTOMS. / DANCES. / RELIGION.; lines 11355-11441 confidence: high

The mu'gua is the life principle seated in the head; after death it rises to Wolf's house, is washed and revived by Wolf, appears cloud-like while rising, is met by a horseback spirit, is escorted to its place, and becomes a dzo'ap.

The common account has the dead person's mu'gua rise to Wolf's house, undergo washing and revival, meet a horseback escort, and proceed to its proper place.
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Mythology of the Blackfoot Indians VARIOUS CUSTOMS. / DANCES. / RELIGION. / CONCEPTIONS OF THE UNIVERSE.; lines 11595-11657 confidence: high

The Sun was once close to earth and scorched the Indians; they sent the Hare to kill it, and a new Sun was fashioned from the corpse and raised to its present height.

The Sun is too close and scorches people; the Hare kills it, a new Sun is fashioned from the corpse, and it is raised to its present height.
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Mythology of the Blackfoot Indians VARIOUS CUSTOMS. / DANCES. / RELIGION. / CONCEPTIONS OF THE UNIVERSE.; lines 11595-11657 confidence: medium

A Lemhi version derives the Moon from the Sun's gall and says it was later raised to the sky like the resuscitated Sun.

The Lemhi version derives the Moon from the gall of the Sun and says it was raised to the sky like the resuscitated Sun.
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Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 2510-2611 confidence: medium

Old-Man-Coyote demands a turnip's second name; it says it is The-one-to-make-the-winds. After he rubs himself with it, his breaking wind grows strong enough to make him jump and then go into the air, where he grabs plants and trees until he ties himself to a birch-like mountain tree and recovers.

After testing the turnip named The-one-to-make-the-winds, Old-Man-Coyote breaks wind so forcefully that he goes up into the air and must anchor himself to plants and a tree.
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Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 2575-2676 confidence: medium

Old-Man-Coyote digs up a turnip, demands its second name under threat, learns it is The-one-to-make-the-winds, rubs himself with it, challenges it, and begins breaking wind increasingly loudly.

The turnip’s wind-making name is followed by flatulence that breaks plants and lifts Old-Man-Coyote into the air until he anchors himself to a birch-like tree.
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Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 733-918 confidence: low

Fragmentary comparative table lists named motives such as survivor crawls into body, snake overcome, snake's qualified promise, becomes star, kills or tames bear, fire-moccasins, long-knife, falling tree, and sucking-monster; X marks presence of a motive and parentheses mark occurrence in another complex.

The comparative table includes the named motive 'Becomes star.'
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Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 7745-7846 confidence: medium

A little bird tells the young man how to address the Sun; at sunset the Sun says to run four times to reach his place, and the bird later says others are waiting on the riverside, where four ducks are introduced.

The Sun tells the young man that after running four times he will reach the Sun's place.
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Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 7810-7911 confidence: medium

The bear carries him to the hill. The eagle asks how he arrived so soon, calls the bear very dangerous, and says he will wash the young man so that he can talk to the Sun.

The eagle makes medicine and rain without clouds, washing the young man so he can talk to the Sun; the Sun then speaks and describes how to reach his place.
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Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 7944-8037 confidence: high

The Sun orders the eagle to send the young man home because his parents have suffered; the eagle promises first-snowfall departure, assigns young eagle carriers, and gives medicine, an eagle-image instruction, an eagle claw necklace, and an eagle foot.

Young eagles transport the young man through the air, and cranes carry the fasting Hidatsa eastward toward the Sun.
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Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 7944-8037 confidence: high

A Hidatsa fasts; cranes tell him the man he wants to see will be present in fall; seven cranes later alight, say they will show him what he wants, and carry him eastward toward the Sun, where an old man gives directions onward.

The Hidatsa fasts, is carried by cranes toward the Sun, receives Moon’s instructions, seizes the old man’s blanket, and enters the Sun’s tipi.
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Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 8009-8102 confidence: high

A Hidatsa faster is told by cranes that the desired man will appear; seven cranes later arrive and one carries him eastward to the Sun.

A Hidatsa faster is visited by cranes, rides one eastward, and is taken toward the Sun.
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Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 8040-8135 confidence: high

The next spring and fall, the birds and Seven Cranes repeat the plan to take him and bring him back. At the fall departure, he lays down arrows and blanket, mounts the largest crane, the cranes sing, and they fly upward to where the sky touches the earth.

The young Crow man travels on a crane’s back, flies upward, reaches the place where the sky touches the earth, and continues toward the birds’ land.
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Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 8040-8135 confidence: medium

At the sky-hole, all birds line up with the Seven Cranes at one end; the largest crane chief sings, raises the sky with his pipe, and the cranes pass through. They fly over water and see a black spot that is said to be land.

At the sky-hole, the largest crane chief raises the sky with his pipe so the cranes can pass through.
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Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 8105-8200 confidence: high

The next spring and fall, birds repeat that they will take him; the Seven Cranes say they will take him and return him, tell him his people should not mourn, smoke with him, have him lay down arrows and blanket, and tell him to mount the biggest crane before they sing and fly up.

The Crow mounts a crane, the cranes sing and fly upward, and the travelers reach the place where the sky touches the earth.
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Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 8137-8235 confidence: medium

The Cranes make wings for the man; he flies with the Seven Cranes to the place where sky touches earth, receives a pipe from the Big Crane, sings, lifts the sky with the pipe, and the birds pass under it.

The man flies with the Seven Cranes to the place where the sky touches the earth and lifts the sky with a pipe so the birds can pass under it.
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Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 8202-8300 confidence: medium

The birds make wings for the man; he flies with the Seven Cranes to the place where sky touches earth, receives a pipe from Big Crane, lifts the sky with the pipe, and receives crane, hawk, condor, and Big Crane medicines.

At the place where the sky touches the earth, the man uses a pipe and song to lift the sky so the birds can pass under it.
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Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 9140-9237 confidence: high

The other boy fasts in the Bighorn and Wolf Mountains; during a hailstorm he lays down his blanket, is struck by lightning, lies unconscious, and the hail does not touch him.

A fasting boy climbs mountain locations, endures a storm and lightning strike, and receives medicine and songs from a man who appears beside him.
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Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 9239-9333 confidence: medium

In the morning the bears sit at either side of the door. The she-bear makes motions over Raven-face; the male bear embraces him, sings, raises him, asks whether he sees the whole world, and tells him he has nothing to fear as a cause of death, linking this assurance to Raven-face’s teeth.

The male bear takes Raven-face in his arms, sings, raises him higher, and asks whether he sees the whole world; Raven-face says he does.
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Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 9304-9398 confidence: medium

In the morning Raven-face sees daylight in the den and goes out; two bears sit at either side of the door. He fears they will devour him, but the she-bear makes motions over him and the male bear embraces, sings, and raises him.

The male bear raises Raven-face higher while singing and asks whether he sees the whole world; Raven-face says he does.
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Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 10327-10429 confidence: high

The little boy's seven brothers say there are too many evil things on earth, go up, and become the Seven Stars.

The little boy's seven brothers go up and become the Seven Stars after Red-woman's death.
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Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 10392-10494 confidence: high

The little boy has seven brothers; after Red-woman’s killing they say there are too many evil things on earth, go up, and become the Seven Stars.

The seven brothers go up after Red-woman’s death and become the Seven Stars.
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Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 10632-10734 confidence: high

The younger sister with her little dog and her brothers sit smoking on a pointed hill, discuss what to become, and the girl proposes the Dipper; they smoke, point the pipe upward, and ascend.

The siblings smoke, place the pipe upward, ascend, and are identified with the Dipper; the variant also describes the Seven Stars becoming the Dipper to live forever.
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Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 10697-10799 confidence: high

The siblings sit smoking on the side of the pointed hill, say they have no lodge, and ask what to become; the younger sister with the little dog suggests the place where the pipe points and explains it is everlasting.

The first sibling group smokes, points the pipe upward, ascends, and is identified with the Dipper; the Seven Stars variant also says they became the Dipper and stayed above.
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Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 11296-11391 confidence: high

Four oldest boys fast on the mountain for four days and compare dreams: one of war-captainship, one of captainship, doctoring, and camp leadership, one of a dwarf teaching hunting and granting strength, and one of a hawk granting war medicine.

Four older boys go on a mountain to fast for four days and report dreams or supernatural encounters that designate war, healing, camp leadership, hunting, strength, and medicine power.
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Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 11501-11587 confidence: medium

Black-elk returns with the medicine to the waiting place, but no one is there. He follows tracks for two nights and a day, uses his bow and arrows as canes until they break, crawls up a high hill, and lies there thinking he should die.

Black-elk becomes unable to walk, uses broken weapons as canes, crawls up a high hill, and lies there thinking he should die.
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Myths and Traditions of the Crow Indians MISCELLANEOUS TALES. / HISTORICAL TRADITIONS. / BIBLIOGRAPHY. / APPENDIX.; lines 15406-15509 confidence: medium

Two poor boys obtain an old elk stump-horn and bladder, win the chief’s daughters, secure buffalo and war trophies, and use stars enclosed in the bladder as agents and warriors; the keeper finally disappears with the medicine into the sky as a former big star.

The keeper of the bladder disappears with the medicine into the sky, where he belonged and had formerly been a big star.
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Myths and Traditions of the Crow Indians MISCELLANEOUS TALES. / HISTORICAL TRADITIONS. / BIBLIOGRAPHY. / APPENDIX.; lines 15471-15574 confidence: medium

The boys' medicines are stars enclosed in the bladder; the stars emerge and execute required deeds, including appearing as warriors who defeat enemies. The keeper of the bladder disappears with the medicine into the sky, where he formerly belonged as a big star.

Stars enclosed in a bladder emerge to perform deeds as warriors, and the keeper of the bladder disappears into the sky where he belonged as a former big star.
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Myths and Traditions of the Crow Indians MISCELLANEOUS TALES. / HISTORICAL TRADITIONS. / BIBLIOGRAPHY. / APPENDIX.; lines 15471-15574 confidence: low

Old-Man-Coyote aids Sore-Tail in war by becoming Sun and directing red face circles; he gives power to White Robe in a vision and lengthens night by splicing it with White Robe's shield.

Old-Man-Coyote transforms into Sun, gives war power in a vision, and lengthens night to help White Robe reach camp before daybreak.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 2729-2833 confidence: high

Three Hidatsa sisters go for wood. The youngest climbs a tree after a porcupine; it keeps climbing until she nears Sun, who takes her to a tipi and tells his mother to call her in.

The youngest Hidatsa sister climbs after a porcupine until she nears Sun, who reaches down and takes her.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 2794-2898 confidence: high

Three Hidatsa sisters go for wood; the youngest climbs after a porcupine on a tree, follows it upward toward Sun, and Sun reaches down, gets her, and brings her to a big tipi.

The youngest Hidatsa woman follows a porcupine up a tree until she reaches near Sun, who takes her from earth to his sky tipi.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 2934-3034 confidence: high

Two women sit under a tall ash tree making moccasins; one sees a porcupine, climbs after it as it moves farther away, and reaches the sky.

A woman climbs a tall ash tree while following a porcupine and reaches the sky.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 2999-3099 confidence: high

Two women make moccasins under a tall ash tree; one climbs after a porcupine that keeps moving farther until she reaches the sky.

The woman climbs a tall ash tree after a porcupine and reaches the sky.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 2999-3099 confidence: medium

Two women make moccasins under a tall ash tree; one climbs after a porcupine that keeps moving farther until she reaches the sky.

The porcupine repeatedly moves farther up or away as the woman climbs, leading her to the sky.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 3448-3542 confidence: high

After eating before departure, the boy sends four arrows and his bow upward from his brother's bed and goes up to the sky; the passage links his morning eating to later custom.

The hero sends four arrows and his bow upward and then ascends to the sky; later he sends arrows downward and follows them back to earth.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 3448-3542 confidence: high

A bird warns that Long-arms will take the boy; the younger brother sleeps in the boy's bed with a feather tied to his head and is abducted after midnight, leaving a feather fragment on a pole.

The younger brother is abducted by Long-arms and held in the sky, and Ka/ricbapi'tuac ascends and brings him back.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 3513-3607 confidence: high

After finding the brother gone, the boy cooks and eats before leaving; the passage explains morning eating from this. From the brother’s bed he sends four arrows toward the smoke, throws his bow along, and goes up.

Ka/ricbapi'tuac sends arrows and his bow upward before going to the sky, and later sends arrows downward and follows them back to earth.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 3513-3607 confidence: high

In spring a little bird warns that Long-arms will take the boy by his father’s orders; the boy substitutes his younger brother in his bed with a feather marker, and Long-arms abducts the younger brother after midnight.

The younger brother is taken to the sky by Long-arms, held at a Sun dance where eating is planned, and brought back by the older brother.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 3545-3643 confidence: high

At night in the tipi, the boy sends arrows up to the sky; his mother, brother, and dogs follow, he goes last, and they become stars appearing during two spring moons, disappearing for two months, and appearing again.

The boy sends arrows upward from the tipi, his kin and dogs follow, and they become stars with a recurring seasonal appearance.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 3545-3643 confidence: medium

Young women gather wood; one follows a porcupine higher up a box-elder tree until it goes to the other side of the sky, the entrance closes, and she sees a tent and a man.

The young woman follows a porcupine up a tree into the sky, the entrance closes, and a man in the sky is said to have sent the porcupine on purpose to marry her.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 3610-3708 confidence: high

The boy says people will pray to the star group and give skin in exchange for payment; at night he sends arrows up from the tipi, his mother, brother, dogs, and he ascend, and they become seasonally appearing stars. A note says the interpreter thinks the stars are the Pleiades.

The boy sends arrows up from the tipi; his mother, brother, dogs, and then he himself follow to the sky and become stars.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 3610-3708 confidence: medium

While young women gather wood, one follows a porcupine up a box-elder tree; it keeps moving higher, crosses to the other side of the sky, and she follows as the entrance closes behind her.

A porcupine entices the young woman higher into the sky, the entrance closes behind her, and the sky man who sent it marries her.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 3610-3708 confidence: medium

While young women gather wood, one follows a porcupine up a box-elder tree; it keeps moving higher, crosses to the other side of the sky, and she follows as the entrance closes behind her.

The young woman climbs a box-elder tree after the porcupine until both reach the other side of the sky.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 3850-3952 confidence: high

The boy sees two men going up the sky, kills them by throwing something, decides not to live on earth, goes above, becomes the morningstar, and is not seen in early spring until animals have had their young.

The boy kills two men going up the sky, decides earth is not good, goes above, and becomes the morningstar.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 3915-4017 confidence: high

A calf is tied to the lowest limb of a tall tree; the boy stays at the top until the calf is removed, then sees two men going up the sky and kills both by throwing something.

The boy goes above after killing two men and becomes the Morningstar.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 4247-4344 confidence: high

Long-arm reaches down from above and takes Curtain-boy into the sky while the brothers sleep away from camp. Spring-boy searches, asks Old-Man-Coyote for help, and offers to kill buffalo for a feast.

Long-arm reaches down from above and takes Curtain-boy, Spring-boy's brother, into the sky.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 4247-4344 confidence: high

Spring-boy sees a little hole in the sky through which his brother was taken, tells his mother, makes four arrows painted yellow, black, blue, and green, and shoots them upward until he lands where Curtain-boy was taken.

Spring-boy paints four arrows different colors and shoots them into the air, reaching the place where his brother was taken.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 4312-4409 confidence: high

While the two boys sleep away from camp, Long-arm reaches down from above and takes Curtain-boy into the sky; Spring-boy seeks him and asks Old-Man-Coyote for help, promising a buffalo feast, and Old-Man-Coyote calls all birds.

Curtain-boy is taken into the sky, Spring-boy searches for him, locates the sky hole, and ascends by four arrows to the place where his brother was taken.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 4347-4441 confidence: medium

At the fourth camp the people are black eagles and Long-arm is their chief; a crowd gathers around Curtain-boy, who is in pain, and a young man says the black eagles brought him up to eat him.

The captive is described as brought up to the fourth camp, the brothers report hardship above, and they return home by descending through a sky-hole on arrows.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 4636-4739 confidence: medium

The boys sleep with arrows set before them; the stars gather, say the boys must be fat from killing bad things on earth, and plan to eat them. Long-arm reaches through the smoke hole and takes Spring-boy up; the remaining boy searches with arrows but cannot find him, and the family mourns.

The stars gather above and plan to eat the boys; Long-arm reaches through the smoke hole and takes Spring-boy up.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 4701-4804 confidence: medium

The stars gather and plan to eat the boys because they have killed bad things; Long-arm reaches through the smoke hole and takes Spring-boy up; the remaining boy searches and the family mourns.

The stars plan to eat the boys and Long-arm reaches through the smoke hole to take Spring-boy up.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 4742-4838 confidence: high

Curtain-boy takes weapons including the beaver-given knife, shoots arrows through the smoke hole, follows them upward, and reaches the sky with the fourth arrow.

Curtain-boy reaches the sky by repeatedly shooting arrows upward through the smoke hole and following them.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 4807-4903 confidence: high

Curtain-boy discovers the smoke-vent clue, says he will bring his brother home, takes weapons and the beaver-given knife, and follows successive arrows upward until the fourth brings him into the sky.

Curtain-boy shoots arrows through the smoke hole and follows them upward until the fourth arrow lands him in the sky.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 4942-5040 confidence: medium

The father warns the boys that animals will try to do something to them and tells them not to separate; they separate, and Spring-boy is taken up to the sky by Long-arm.

Spring-boy is alone after the brothers separate, and Long-arm gets him up to the sky.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 4942-5040 confidence: high

The remaining brother tracks Spring-boy to a knoll, finds his bow and arrows, sees a hole in the sky, and says Long-arm must have taken him.

The remaining brother tracks the captive, finds a hole in the sky, shoots an arrow at it, follows the arrow, and climbs into the sky to bring Spring-boy back.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 5007-5105 confidence: high

The father warns that all animals will try to do something to the boys and tells them not to separate; they separate anyway, and Long-arm takes Spring-boy up to the sky while he is alone on the prairie.

Spring-boy is taken up to the sky by Long-arm; Curtain-boy tracks him, finds a hole in the sky, and climbs upward to recover him.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 5007-5105 confidence: high

Curtain-boy tracks Spring-boy to a knoll, finds his bow and arrows, sees a hole in the sky, concludes Long-arm took him, rejects his father's warning not to go, shoots an arrow at the hole, follows it, and climbs into the sky.

Curtain-boy shoots an arrow at the hole in the sky, follows it, and climbs into the sky.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 5147-5238 confidence: medium

The young man ordered firewood gathered and burned, divided fat into four balls, threw them on the fire while young men shouted, and the fire rose until the fourth rise went into the heavens.

The young man throws four fat balls onto the fire, and the fire rises farther each time until it goes into the heavens.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 5212-5303 confidence: medium

The young man asks for fat, receives a small amount, has firewood piled and burned, divides the fat into four balls, throws them into the fire while young men shout, and the fire rises into the heavens on the fourth time.

The young man throws four balls of fat into a fire, and the fire rises higher each time until it goes into the heavens.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 5706-5813 confidence: high

Opening sequence: Looks-down circles higher in the air, tells his wife he will always help her and that his boy shall be like him; the woman and boy return from the river and are mocked because the husband is a bird who has gone away.

The opening bird husband circles upward, and the grown Looks-down later flies up as a bird from his rock pile to observe his wives and their child.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 5855-5960 confidence: high

The old woman says Looks-down will get all buffalo if he can see all the world; stork, crane, and crow carry him upward until he says he has seen all the world, so he wins the buffalo.

Stork, crane, and crow carry Looks-down higher in stages until he sees all the world.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 5920-6025 confidence: high

The old woman says Looks-down will receive the buffalo if he can see all the world. The stork, crane, and crow carry him upward in stages until he says he has seen all the world; he wins all the buffalo.

The stork, crane, and crow carry Looks-down upward until he can see all the world and thereby wins the buffalo.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 6360-6454 confidence: medium

Black-wolf says they can do nothing and will die. He sends one dog to the mountain and the bear-dog to creeks and thick woods. The brothers shoot arrows through the smoke hole and follow them far away; the small boy shoots two arrows and takes his sister.

The brothers shoot arrows through the smoke hole and follow them to a far-away landing place; the boy shoots two arrows and takes his sister.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 6425-6519 confidence: medium

The brothers stand around the fire; the eldest shoots an arrow through the smoke hole and follows it to far ground, the others do likewise, and the small boy shoots two arrows while taking his sister along.

The brothers flee by shooting arrows through the smoke hole and following them to distant ground; the small boy uses two arrows and takes his sister along.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 6457-6558 confidence: high

The revived brothers discuss becoming mountains, stones, water, or something toward which pipes are pointed; they send the young woman home, warn her not to pick up a baby because it is part of Worms-in-his-face, give stomach-ache instructions, and ascend to the sky as stars.

The seven brothers go up to the sky and become stars, while the boy remains near the Seven Stars.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 6522-6623 confidence: high

The revived brothers discuss becoming mountains, stones, water, or something pipes are pointed at; they send the human young woman home, warn her not to pick up a baby because it is part of Worms-in-his-face, instruct her about stomach aches and property, and go up to the sky as stars near the Seven Stars.

The seven brothers go up to the sky and become stars, while the boy remains separate near the Seven Stars.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 6662-6758 confidence: medium

The mother makes red flannel clothing; the boy travels up into the air and descends before the witch’s tent, sits by the door, is followed by Red-woman, and reports that he saw seven captives including the left-handed one.

The boy goes straight up into the air and descends before the witch’s tent; he later goes up suddenly, disappears, and alights there.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 6727-6823 confidence: medium

The young man asks for red flannel clothing, rises into the air, descends at the witch’s tent, sits by the door, and later says he saw seven captives including a left-handed one.

The young man goes straight up into the air and descends in front of the witch’s tent more than once.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 6760-6859 confidence: high

People ask the youth to seek a boy drowned for a year and give him ten horses; he prepares a gray horse with lightning marks, red clothing, sword, red face paint, and eagle plume, then rides to the four quarters and rises into the air.

The youth equips his horse and body, rides toward the four quarters, goes up into the air, consults an aerial old woman, and travels to the ocean area.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 6825-6924 confidence: high

At the Bighorn, people offer ten horses for the boy to look for a boy drowned for a year; he prepares a gray horse with lightning streaks, red clothing, red face paint, sword, and eagle plume, rides toward the four quarters, ascends into the air, and turns north.

The boy rides toward the four quarters, ascends into the air, receives advice from an old woman in the air, and travels to the ocean to recover the captive.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 7359-7449 confidence: medium

The passage introduces a young marksman who hunts deer and buffalo; on the prairie he touches a white moving thing, sees it alight on a long mountain, loses consciousness, and awakens stranded on a high island rock.

The hunter touches a mysterious white thing, loses consciousness, and awakens on top of a high island rock with no way down.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 7424-7514 confidence: medium

A young marksman hunts deer and buffalo, sees a white moving object, touches it, sees it alight on a long mountain, loses his senses, and wakes on a high island rock with no way down.

After touching the white object, the young man loses consciousness and wakes on a high island rock with no way down.
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Teton Sioux Music BUREAU OF AMEBICAN ETHNOLOGY / CHARQINQ THUNKR / DREAMS CONCERNING THE BUFFALO / BUREAU OF AMERICAN ETHKOLOGY; lines 12962-13076 confidence: high

A buffalo tells the narrator to rise and follow; they travel upward on a narrow, smooth path that does not touch earth and reach a buffalo-hide tent, where two buffalo escort him into a tent filled with buffalo.

A buffalo guide leads Brave Buffalo upward along a path not touching the earth to a buffalo-hide lodge filled with buffalo.
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Teton Sioux Music ETHNOLOOV / MHH QRASB / BUREAU OF AMERICAN ETHNOLOGV BULLETIN II PLATE TS / BUBEAU OF AMEBICAN ETHNOLOOY; lines 33893-34056 confidence: low

Gabriel Renville’s song is described as having a steadily descending trend, while a Sitting Bull song is described as having wider, more irregular intervals and an ascent from the lowest to highest tone midway through the song.

The analysis notes an ascent from lowest to highest tone in a Sitting Bull song and says similar intervals have been associated with disappointment or distress.
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Teton Sioux Music MN8M01R1 / TETON 6I0UX MUSIC / TWO SHIELDS / BUBEAU OF AMERICAN ETHNOLOGY; lines 25438-25509 confidence: medium

Song text with English glosses: in the north; to those hills; I climbed; roaming; again; I myself; come.

The song text includes a first-person statement translated as "I climbed" in connection with hills in the north.
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Teton Sioux Music NUMBER OF TONES COMPRISING COMPASS OF SONG / TONE MATERIAL / ACCIDENTALS / STRUCTURE; lines 11752-11895 confidence: medium

The beings die of old age; their spirits return to the clouds and resume thunderbird form; while on earth there was rain without thunder or lightning, but after their sky-return lightning and thunder came.

The beings’ spirits go again to the clouds and resume thunderbird form after death.
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The Assiniboine I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O / ABSTRACTS OF MYTHS.; lines 13498-13636 confidence: medium

Pktu'mni wants to fly with geese; the birds take him up and drop him in a mud-hole, where he remains stuck for several days.

The trickster repeatedly wants to fly or travel with geese or Eagle and is dropped, abandoned, or left stuck in mud or swamp.
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The Assiniboine I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O / ABSTRACTS OF MYTHS.; lines 13932-14025 confidence: high

Iema' descends in a box to rescue a chief’s three daughters from a subterranean captor, kills animal and cannibal guardians, sends the girls up with tokens, is dropped when his companions cut the rope, ascends on an eagle’s back, proves his identity, and marries the daughters.

After being dropped underground, Iema' ascends on an eagle’s back and arrives in time to expose the false friends.
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The Assiniboine II. MYTHOLOGY. / O 7 O / ABSTRACTS OF MYTHS. / APPENDIX.; lines 15034-15570 confidence: high

A girl makes a ball, the group begins to play, they go upward, and they become seven, glossed as the Dipper.

After the pursuit, a girl makes a ball, they begin to play, go upward, and become seven stars identified as the Dipper.
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The Assiniboine II. MYTHOLOGY. / O 7 O / ABSTRACTS OF MYTHS. / APPENDIX.; lines 15572-16004 confidence: high

Wise-One rejects proposed forms including earth, big trees, water, night, and day because they are mortal, break apart, are blown over, dry up, are fleeting, or become dark again.

The passage contrasts perishable earthly or temporal forms with the living, non-perishable space above the blue sky, then describes the group being carried upward.
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The Assiniboine II. MYTHOLOGY. / O 7 O / ABSTRACTS OF MYTHS. / APPENDIX.; lines 15572-16004 confidence: high

The smallest one takes them up; on a spider web he carries them one by one and finishes taking all up.

A spider web is the means by which the smallest one carries the group up one by one, and the web is later broken, thrown down, and given to Spider.
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The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 10125-10202 confidence: high

The girl throws and kicks the ball, rises into the air, and escapes higher to the sky; nine young men emerge from the ground in wolf shape and scent her tracks. A footnote says it was not definitely stated that she became a star.

The girl rises into the air and to the sky to escape; in the Morning-Star episode the husband climbs to the sky and becomes Morning-Star.
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The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 10125-10202 confidence: medium

The lovers turn into snakes and crawl into a hollow tree; the husband follows, sees the snakes without recognizing them, climbs the tree, reaches the sky, and becomes Morning-Star.

The lovers enter a hollow tree, and the pursuing husband climbs higher in the tree until he reaches the sky and becomes Morning-Star.
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The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 10204-10283 confidence: high

The Wise-One says the blue sky is never dead and shining things live there; the smallest youth raises the group by spider-web, arranges them with himself in the middle, tears the web, and gives it to the spider.

The youths choose to become shining things in the enduring sky and are raised there by spider-web.
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The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 10204-10283 confidence: medium

The editor resolves the tale into elements A–E: snake-paramour, rolling head, magic flight, crane-bridge, and ball-game before transformation into stars, and lists parallels in Cree, Cheyenne, Dakota, Ojibwa, Arapaho, Pawnee, Shoshone, Gros Ventre, and Arapaho sources.

The editorial footnote lists this as one element of the Dipper tale.
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The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 10285-10375 confidence: high

The head pursues the children; the sister makes a ball; while the children play in a circle, they rise to the sky and become the Dipper, beyond the head's reach.

The children rise into the sky while playing ball and become the Dipper, escaping the pursuing head.
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The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 10378-10481 confidence: high

A third Stoney version has a girl make a ball from a robe piece and have her brothers play ball in a circle; they ascend to the sky, forming the Dipper, with references to Dorsey and Kroeber and 'The Dipper' in the paper.

A footnoted Stoney variant says the brothers play ball, ascend to the sky, and form the Dipper.
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The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 10483-10580 confidence: medium

The snake man’s younger brother laments his brother’s loss; Thunder asks why he cries and carries him on spread tail-feathers up a steep mountain to Thunder’s house.

Thunder carries the boy on tail-feathers up a steep mountain, and later takes Caribou to a mountain-top lodge.
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The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 10865-10960 confidence: medium

A big red eagle carries the youth to a mountain and leaves him on a saddle-shaped crag for four days without food or drink, then returns him to earth, gives wing-feathers, and tells him how the feathers will guide him to a hole in the ground.

The eagle carries the youth to a mountain crag, then later instructs him to enter a hole in the ground where he meets buffalo beings.
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The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 11152-11266 confidence: medium

A man seeking eagle-feathers plucks young eagles, kills an attacking eagle, and is carried by Big-Eagle to a mountain-top crag; after ten days Big-Eagle gives him feathers and instructions about buffalo.

The man seeks eagle-feathers, is carried to a mountain-top and left hungry for ten days, then receives feathers that protect him during encounters with buffalo bulls.
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The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 6264-6372 confidence: high

Inktu'mni asks geese to fly with them; eight geese carry him, know he is a trickster, drop him into a mud-hole, and leave him stuck there up to his waist for several days.

Eight geese carry Inktu'mni and drop him into a mud-hole; Eagle carries Sitcon'ski toward the sky and abandons him on an icy mountain before he falls into a swamp.
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The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 6374-6481 confidence: medium

By a big lake, Sitcon'ski asks geese to carry him because he wants to fly home; when people identify him and shoot, the geese scatter and drop him into a mud-hole.

Sitcon'ski wants to fly with geese, is carried upward, recognized by people, shot at, dropped, and lands in a mud-hole.
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The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 6483-6594 confidence: high

Sitcon'ski asks Thunder how to kill all people; Thunder causes long rain and a flood. Sitcon'ski makes himself a wing and climbs a high tree; wingless animals perish, birds survive, and Sitcon'ski invites Eagle to a mountain-top.

Thunder causes a flood at Sitcon'ski's request; Sitcon'ski survives by making a wing and ascending a high tree, birds survive, and wingless animals perish.
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The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 7417-7512 confidence: medium

In episode 41, a white root gives 'Wind' as its second name; after Sitcon'ski eats many roots, he breaks wind, rises higher and higher, breaks branches and trees while trying to hold on, and falls headfirst into a mudhole before getting out.

Eating the root named Wind causes Sitcon'ski to rise into the air repeatedly until he falls and lands in mud.
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The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 7514-7600 confidence: high

Sitcon'ski breaks wind and rises into the air, carries an old woman upward and releases her so that she dies, is warned to stop, tries to cling to a rock and a pine, then falls and sticks in the ground up to his hips.

After eating the plants, Sitcon'ski repeatedly breaks wind and rises higher into the air.
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The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 7602-7708 confidence: medium

Inkton'mi tells the animals to appear in people's dreams and give dances; they separate with their songs and spread over the world. Inkton'mi keeps songs for women's dance and medicine men's practices, then goes to the sky and orders it kept open with no return downward.

Inkton'mi goes to the sky, orders it kept open so people can get there, and says no one shall come down again.
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The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 8732-8829 confidence: high

Icma' asks a large bird to carry him above ground; the bird needs food, so Icma' kills five moose, packs the meat on the bird, and mounts with the third girl.

Icma' is carried above ground by a bird, feeds it stored moose meat, and then supplies his own flesh to complete the upward journey.
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The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 8732-8829 confidence: high

A big mountain-lion kills everything it sees; three men dig a hole and lower a pail by rope in order to escape.

Stick-Twister and a second man descend through a hole in a pail by rope, encounter underground people, and are hauled back up.
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The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 9751-9854 confidence: medium

The Thunder-Bird section opens with three camps on a large lake, an island called the old woman's home, cloudy rainy weather, thunder, lightning striking the island, and a snake-like animal drawn up and lifted by the thunder-bird into the clouds.

A thunder-bird lifts a snake-like water monster from a lake island into the clouds during thunder and lightning.
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The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 9856-9940 confidence: high

Two women in a tipi at night look through the smoke-hole; the younger says she wishes to marry the larger fiery star and that her sister can have the smaller star.

The younger sister wishes to marry a star; star-men arrive, identify themselves, and take the sisters to the sky.
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The Omaha Tribe LEGENDARY ACCOUNTS / THE PRESENT TRIBAL ORGANIZATION / WAZHA'ZHE GROUP / THE WATER PEOPLE; lines 4232-4340 confidence: medium

Cougar, bear, buffalo, and elk are listed as creatures that lived under the earth and came up out of the ground.

Under-earth creatures come up out of the ground, and the water shell-dwellers are also said to come to the earth.
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The Omaha Tribe MUSIC / SONGS, SINGING, AND RHYTHM / THE WA'WAN CEREMONY / MUSIC; lines 25857-25935 confidence: medium

The Omaha ceremony makes the eagle prominent, replacing corn in the Pawnee version; Pawnee pipes are taken up without song or ceremonial movement, while Omaha pipes are taken up with eagle-rising movements and songs.

The Omaha pipe-taking movement represents the eagle rising from her nest, accompanied by songs.
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The Omaha Tribe MUSIC / THE OMAHA TRIBE / MUSIC / THE OMAHA TRIBE; lines 26233-26285 confidence: medium

Pipe bearers ceremonially take up the pipes; the movements simulate an eagle rising from its nest and preparing for flight; wordless songs are repeated four times, and feather appendages move like wings.

The pipe bearers raise the pipes and simulate an eagle rising from its nest, flying, circling, rising, and falling; the song cadence is linked to the eagle being up and away.
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The Omaha Tribe PERSONAL NAMES IN THE WEXZHINSHTE GENS (1) / BUREAU OF AMERICAN ETHNOLOGY / TWENTY-SEVENTH ANNUAL REPORT PLATE 25 / INSHTA'THABI, THE LAST WATHON; lines 9826-9925 confidence: medium

The buffalo were underground; a young bull reached the surface, the herd followed, crossed a deep river with gray splashing water, found good pasture, and remained on earth. The passage glosses this as figurative birth from mother earth.

The young buffalo bull moves from underground to the surface, followed by the herd.
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The Omaha Tribe SOCIETIES / SOCIETIES / SOCIETIES / OPENING RITUAL; lines 37742-37969 confidence: high

At the beginning all things are in the mind of Wakon/da; all creatures, including man, are spirits moving between earth and stars, seeking bodily existence, and testing the sun and moon before descending to earth.

The spirits ascend to the sun and move to the moon but find neither fitted for their abode before descending to earth.
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The Omaha Tribe SOCIETIES / THE OMAHA TRIBE / SOCIETIES / SOME CURATIVE PLANTS; lines 39119-39196 confidence: medium

There are said to be seven spirit worlds, each higher than the preceding one; after living in one world, people die to it and pass to the next above, and parting is understood as temporary.

The passage reports seven spirit worlds, each higher than the previous one, and movement from one world to the next above after death within that world.
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The Omaha Tribe THE CEDAR POLE / THE OMAHA TRIBE / THE OMAHA TRIBE / SOCIETIES; lines 30748-30804 confidence: medium

"Wakon'da, we offer this smoke"; "Let the smoke rise upward to thee"; "It bears our prayer"

The translated song says the smoke rises upward to Wakon'da and bears the prayer.
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The Omaha Tribe THE OMAHA TRIBE / THE OMAHA TRIBE / SOCIETIES / THE OMAHA TRIBE; lines 30807-30861 confidence: medium

Pipes are passed among members; ascending smoke carries each warrior's prayerful appeal to the invisible Wakon'da, ending the Hethu'shka opening ceremonies.

The passage says ascending smoke carried each warrior's appeal in prayer to the invisible Wakon'da.
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The Omaha Tribe THE OMAHA GEXS NOT A POLITICAL ORGANIZATION' / INTERRELATION OF THE TWO GRAND DIVISIONS / TRIBAL ORGANIZATION / GO4L.; lines 13801-13852 confidence: medium

The word nini'baton means to possess a pipe; among the Omaha and cognate tribes the pipe carried breath to Wakon'da through fragrant smoke, conveyed prayer or aspiration, and also functioned as an oath or affirmation and respected credential.

The passage states that the pipe was a medium by which the breath of a person ascended to Wakon'da through fragrant smoke, conveying prayer or aspiration.
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The Omaha Tribe THE RITUAL OF THE WHITE BUFFALO HIDE / WHITE BUFFALO HIDE / THE OMAHA TRIBE / SECOND SONG; lines 18661-18773 confidence: medium

The commentary says the chiefs, as representatives of the people, are bidden to accept the holy Pipe and take it within their lips so that fragrant smoke may carry their supplication upward.

The commentary says the fragrant smoke may carry upward the supplication of the chiefs or supplicants.
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The Omaha Tribe WARFARE / SCOUT SONG / THE WE'TON WAAN / SENDING OUT SCOUTS; lines 28542-28590 confidence: medium

People use elevations or vantage points for looking over the landscape or searching a region, but conceal themselves in dangerous areas; being called as a scout and smoking the war pipe are described as honors.

The passage describes ascending to an elevated vantage point for surveillance while hiding to avoid enemy notice.
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The Pawnee - Mythology (Part I) ABSTRACTS. 477 / ABSTRACTS. 479 / BUFFALO. / ABSTRACTS. 483; lines 23885-23930 confidence: low

At night North Wind addresses the boy and tells him of coming events; the next day he travels swiftly.

North Wind guides the boy to the horizon and carries him across the big water to the opposite side, enabling entry into the domain of the gods.
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The Pawnee - Mythology (Part I) ABSTRACTS. 487 / ABSTRACTS. 489 / ABSTRACTS. 491 / ABSTRACTS. 493; lines 24315-24381 confidence: high

Two brothers pass through villages killing people by rattling head-shakes, find their father’s tracks by water, defeat Lizard, kill their father, make a pyre with willow, Cottonwood, box-elder, and elm poles, and ascend with him in smoke.

The opening brothers ascend with their father in rising smoke, and the Long-Tooth-Boy brothers shoot arrows upward and follow their abducted father into the sky.
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The Pawnee - Mythology (Part I) ABSTRACTS. 491 / ABSTRACTS. 493 / ABSTRACTS. 495 / ABSTRACTS. 497; lines 24527-24595 confidence: medium

When no people lived on earth, Moon sends down a woman and Morning-Star or his younger brother near a stream with food; in spring the woman plants corn and warns the boy not to touch the remaining seeds.

Moon sends figures down to earth; after the Eagle episode, the woman returns to Moon and the boy goes east behind his brother.
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The Pawnee - Mythology (Part I) ABSTRACTS. 493 / ABSTRACTS. 495 / ABSTRACTS. 497 / ABSTRACTS. 499; lines 24633-24718 confidence: medium

After a buffalo chief is killed, stones grow into a corral protecting the village from buffalo; later Flint man loses a magic stone, gods send storm lightning, and he is placed in the heavens.

Gods are angered after Flint man loses his magic stone; they send a rainstorm and lightning, and he is placed in the heavens.
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The Pawnee - Mythology (Part I) ABSTRACTS. 503 / ABSTRACTS. 505 / ROBE. / ABSTRACTS. 507; lines 25067-25144 confidence: high

After the boys sing of grasshoppers, the grasshoppers lift the old woman to the Moon, where a piece of her dress may be seen, and then fly to the Sun.

In Abstract 73 grasshoppers take the old woman to the Moon; in Abstract 75 the young man carries the old woman to the Moon.
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The Pawnee - Mythology (Part I) ABSTRACTS. 503 / ABSTRACTS. 505 / ROBE. / ABSTRACTS. 507; lines 25146-25168 confidence: medium

On a hill the boy follows noises to a large new tipi, is warned not to approach, enters, says he is willing to die, and sees little people and a south-side man with white facial paint, lariats, and downy feathers.

A south-side being first appears as a queerly dressed man, carries the boy by flying with him on his back, and is identified in the second lodge as Hawk.
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The Pawnee - Mythology (Part I) ABSTRACTS. 525 / ABSTRACTS. 527 / ABSTRACTS. 529 / ABSTRACTS. 531; lines 26337-26404 confidence: medium

The animals give red beans to the man; he becomes very ill, believes himself dead, visits the heavens, and sees Tirawa in an earth-lodge holding a bow in his left hand and sage in his right.

After eating red beans, the man becomes very ill, believes himself dead, visits the heavens, sees Tirawa, and is told to return and teach the dance.
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The Pawnee - Mythology (Part I) ABSTRACTS. 535 / ABSTRACTS. 537 / ABSTRACTS. 539 / ABSTRACTS. 54I; lines 26876-26944 confidence: high

Buzzards carry Coyote into the sky, he sees game below, and then two Buzzards separate so that he falls into a hollow log and remains there several days.

Buzzards carry Coyote up into the sky, he sees game below, and then falls to earth when the birds separate.
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The Pawnee - Mythology (Part I) ABSTRACTS. 537 / ABSTRACTS. 539 / ABSTRACTS. 54I / ABSTRACTS. 543; lines 26983-27086 confidence: medium

Turtle kills Buffalo from inside, Coyote proposes a contest over the buffalo, Turtle has two eagles carry him and the meat to a Cottonwood nest, and Coyote dives at a fire reflection in water and is caught.

Turtle has two eagles carry him and the buffalo meat upward to their nest in a Cottonwood tree, beyond Coyote's immediate reach.
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The Pawnee - Mythology (Part I) ABSTRACTS. SOI / ABSTRACTS. 503 / ABSTRACTS. 505 / ROBE.; lines 24959-25014 confidence: medium

The old woman is taken up to the heavens in a rainstorm, thrown back into a muddy ravine, urinates, and thereafter is a spring; the boy also says she would be spider or black-tailed deer.

The old woman is taken up to the heavens in a rainstorm before being thrown back into a muddy ravine.
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The Pawnee - Mythology (Part I) ABSTRACTS. / ABSTRACTS. 475 / BUNDLE. / ABSTRACTS. 477; lines 23458-23522 confidence: medium

A boy shoots at a woman’s robe image and successive moon forms; the figure becomes a spider, is killed, and is shot into the heavens as Moon. The young man releases animals, feeds snakes, returns as Morning-Star, leaves a substitute, and people increase after Spider-Woman disappears.

The young man releases buffalo and other animals across the land, feeds snakes, returns to the heavens as Morning-Star, and leaves a substitute.
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The Pawnee - Mythology (Part I) BUNDLE. / ABSTRACTS. 477 / ABSTRACTS. 479 / BUFFALO.; lines 23728-23774 confidence: medium

A young man on the war-path goes west into mountainous country; the blamed leader ascends a hill to pray; on the fourth night, facing west, he is enveloped in storm with lightning and thunder and falls into trance.

The first leader ascends a hill to pray and enters a trance in storm; the Spotted-Horse figure is instructed to stand on a hill for four days to receive power.
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The Pawnee - Mythology (Part I) COYOTE AND THE PRIESTS. 435 / COYOTE WHO CALLED HIMSELF DRAGGING-THE-STONE. 439 / COYOTE-MAN AND HIS TRICKS. 44I / COYOTE-MAN AND HIS TRICKS. 443; lines 21781-21865 confidence: medium

Coyote-Man climbs a hill, sees Buzzards, and asks them to carry him into the sky so he can look down and see what the earth is like.

Coyote-Man asks Buzzards to lift him into the sky, sees the ground from above, and is then dropped into a hollow log by the Buzzards.
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The Pawnee - Mythology (Part I) HANDSOME-BOY AND AFTER-BIRTH BOY. 149 / ISO TALES OF READY-TO-GIVE. / HANDSOME-BOY AND AFTER-BIRTH BOY. 151 / HANDSOME-BOY AND AFTER-BIRTH BOY. 153; lines 7469-7550 confidence: medium

A Lightning man among the animal gods is described as having lightning in his hands, eyes, and mouth; he says false lightning humans who killed people should be removed from earth and stand in the heavens as thunder and lightning. The strange boy links this to his fearlessness before captured thunder and lightning in a hollow log on a high mound.

The Lightning man says false sky-lightning humans who killed many people are to be taken from earth and given power to stand in the heavens as thunder and lightning.
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The Pawnee - Mythology (Part I) HOW EVENING-STAR S DAUGHTER WAS OVERCOME. 4I / CONTEST BETWEEN THE MORNING-STAR AND THE MOON. 43 / TRUE STORIES OF THE HEAVENLY BEINGS. / ORIGIN OF THE BASKET DICE GAME. 45; lines 2313-2399 confidence: high

The two people receive the basket and plum seeds; plum seeds are marked as stars; the basket represents the moon; Tirawa sends stars in the moon-basket to teach the two people; twelve sticks represent twelve stars in heavenly council.

Tirawa sends stars in the basket identified as the moon; the stars fall to earth to teach, then jump back into the basket and go up into the heavens.
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The Pawnee - Mythology (Part I) HOW THE PAWNEE GOT THE EAGLE DANCE. 395 / HOW THE PAWNEE GOT THE EAGLE DANCE. 397 / HOW THE PAWNEE GOT THE EAGLE DANCE. 399 / HOW THE PAWNEE GOT THE EAGLE DANCE. 40I; lines 19734-19807 confidence: low

Eagle-Boy becomes a medicine-man, warrior, and chief, gives the story and eagle skin to his son, and the talismans are handed down to Hawk, keeper of the whistle, rattle, and white clay, who dances the Eagle Dance and sings songs associated with Eagles, sky-carrying, and eagle transformation.

A song is said to have been taught when Eagles carried the boy's uncle up into the sky.
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The Pawnee - Mythology (Part I) HOW THE WORLD IS TO COME TO AN END. I3S / HOW THE WORLD IS TO COME TO AN END. I37 / THE HERMAPHRODITE. I39 / TRUE STORIES OF THE HEAVENLY BEINGS.; lines 6878-6957 confidence: medium

The tales are divided into boy hero tales, buffalo-calling tales, and tales of minor gods or wonderful beings; buffalo are believed to like respect and offer themselves to be killed and offered to gods; the witch-woman is transported to the moon and spider-women become springs in hill-sides.

The passage says the witch-woman is transported to the moon and the spider-women take up abode in hills and become springs.
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The Pawnee - Mythology (Part I) I. TRUE STORIES OF THE HEAVENLY BEINGS. / ORIGIN OF THE CHAUI. 17 / ORIGIN OF THE CHAUI. 19 / THE FOUR GODS IN THE WEST. 21; lines 1171-1254 confidence: medium

A young man, known as wise and as one who prays on a hill, tells his father that Mother-Moon ordered the people to continue north and that they must receive certain things from Mother-Corn; the father tells the chief, and the chief tells the people.

The young man repeatedly goes up the high hill to pray or cry for the hungry people and is instructed by the old woman to return there and cry all night.
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The Pawnee - Mythology (Part I) I. TRUE STORIES OF THE HEAVENLY BEINGS. / ORIGIN OF THE CHAUI. 17 / ORIGIN OF THE CHAUI. 19 / THE FOUR GODS IN THE WEST. 21; lines 1256-1264 confidence: medium

"Go upon the hill again, and before sunset come down and drink again of this spring."

The old woman instructs the young man to go upon the hill again and return before sunset to drink from the spring; he goes upon the high hill.
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The Pawnee - Mythology (Part I) ISO TALES OF READY-TO-GIVE. / HANDSOME-BOY AND AFTER-BIRTH BOY. 151 / HANDSOME-BOY AND AFTER-BIRTH BOY. 153 / HANDSOME-BOY AND AFTER-BIRTH BOY. 155; lines 7564-7653 confidence: high

The boys carry their father to a high hill, gather four poles each of willow, cottonwood, box-elder, and elm, layer and burn the wood, place him on the burning timber, and lift toward the heavens as smoke rises; the narrator says the reason and their destination are unknown.

The boys burn their father on a hilltop pyre; as smoke rises into the heavens, they lift themselves toward the heavens in different directions.
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The Pawnee - Mythology (Part I) J, 2 TALES OF READY-TO-GIVE. / THE POOR BOY WHO TURNED INTO AN EAGLE. 173 / THE POOR BOY WHO TURNED INTO AN EAGLE. 175 / THE POOR BOY WHO LOST HIS POWER. 177; lines 8659-8746 confidence: high

The woman orders the boy to turn into an eagle; he sings that his head, nose, mouth, and whole self will become eagle-like, then turns into an Eagle, throws off the robe, and flies into the sky as she prepares to strike him.

The boy becomes an Eagle, flies into the sky, later returns to the woman, and becomes a boy again.
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The Pawnee - Mythology (Part I) LONG-TONGUE, THE ROLLING HEAD. 37 / HOW EVENING-STAR S DAUGHTER WAS OVERCOME. 4I / CONTEST BETWEEN THE MORNING-STAR AND THE MOON. 43 / TRUE STORIES OF THE HEAVENLY BEINGS.; lines 2264-2310 confidence: high

Another cave contains deer, antelope, and other animals, which are turned loose; the young man brings one to the Snake den, returns to the heavens as Morning-Star, and leaves another boy with mountain-lion quiver, bow, and arrows.

The passage explicitly says the young man returns to the heavens as the Morning-Star.
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The Pawnee - Mythology (Part I) ORIGIN OF THE BUFFALO BUNDLE. I 25 / THE WIFE WHO RETURNED FROM SPIRIT LAND. 127 / THE WIFE WHO RETURNED FROM SPIRIT LAND. I 29 / TRUE STORIES OF THE HEAVENLY BEINGS.; lines 6386-6431 confidence: medium

On the final attempt the men at the grave have stopped crying; the young man shouts, catches the girl, twists her hair in his hands, and holds on while she jumps and sometimes remains in the air for several minutes.

During the final attempt, the girl jumps and sometimes remains up in the air for several minutes while the boy hangs on.
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The Pawnee - Mythology (Part I) ROBE. / ABSTRACTS. 507 / ABSTRACTS. 509 / ABSTRACTS. 51I; lines 25277-25330 confidence: medium

The abstract introduces the girl, born with a forehead birthmark, mysterious habits, apparent star-counting, unusual freedom, beauty, and a clear-day prophecy of rain.

The girl is born with a forehead mark, counts stars, appears after burial with the mark as a bright star, and says she is living with the moon.
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The Pawnee - Mythology (Part I) S. LONQ-TONQUE, THE ROLLING HEAD.' / LONG-TONGUE, THE ROLLING HEAD. 33 / LONG-TONGUE, THE ROLLING HEAD. 35 / LONG-TONGUE, THE ROLLING HEAD. 37; lines 1930-2007 confidence: high

Long-Tongue asks where the girl is, calls her his, says he must kill her; the man strikes him on the head, splitting the skull, which moves together again after the stick is removed.

Long-Tongue's skull is split, and the two pieces fly into the sky and become the moon and sun.
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The Pawnee - Mythology (Part I) S. LONQ-TONQUE, THE ROLLING HEAD.' / LONG-TONGUE, THE ROLLING HEAD. 33 / LONG-TONGUE, THE ROLLING HEAD. 35 / LONG-TONGUE, THE ROLLING HEAD. 37; lines 1930-2007 confidence: high

The old man says the woman and child will go north, North-Star will stand in the north forever, the seven brothers will be in the heavens, others will join so there are ten stars, and these heavenly people are known as the Pleiades and as Hawks.

The old man describes the seven brothers and others becoming stars, and the passage identifies them as the Pleiades.
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The Pawnee - Mythology (Part I) TALES OF READY-TO-GIVE. / THE BASKET GAME, OR THE WOMAN IN THE MOON. 233 / THE BASKET GAME, OR THE WOMAN IN THE MOON. 235 / THE GIRL, SPIDER-WOMAN, AND THE BALL GAME. 237; lines 11990-12004 confidence: medium

The man stands on the balls, strikes his ankles with the stick, lifts the stick into the sky, and the balls fly up with him.

The man stands on the balls, uses the stick, lifts it into the sky, and the balls fly up with him.
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The Pawnee - Mythology (Part I) TALES OF READY-TO-GIVE. / THE GIRL WHO CALLED THE BUFFALO. 23I / TALES OF READY-TO-GIVE. / THE BASKET GAME, OR THE WOMAN IN THE MOON. 233; lines 11688-11769 confidence: medium

During the telling, children squat and jump to imitate dice in the basket game; boys sing, women dance, and children believe the dancing may carry evil spirits up to the moon.

The performance note states a belief that children's dancing may carry evil spirits up to the moon.
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The Pawnee - Mythology (Part I) TALES OF READY-TO-GIVE. / THE BUFFALO AND THE DEER. 215 / THE HUNGRY COYOTE. / THE MAN WHO SANG TO COYOTE.; lines 11050-11067 confidence: medium

The boy goes to Spider-Woman’s lodge; she offers mush, he refuses, and she says she wants him to come tomorrow and climb a tree with her.

Spider-Woman invites the boy to climb a tree with her; the boy later prepares himself and announces readiness to climb.
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The Pawnee - Mythology (Part I) THE GIRL WHO CALLED THE BUFFALO. 23I / TALES OF READY-TO-GIVE. / THE BASKET GAME, OR THE WOMAN IN THE MOON. 233 / THE BASKET GAME, OR THE WOMAN IN THE MOON. 235; lines 11787-11909 confidence: high

Spider-Woman begs the boys to stop, fights the grasshoppers with her hands and dress, but eventually gives out and is carried into the sky.

Grasshoppers carry Spider-Woman into the sky and place her in the moon, where she is left for all time.
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The Pawnee - Mythology (Part I) THE POOR BOY WHO TURNED INTO AN EAGLE. 173 / THE POOR BOY WHO TURNED INTO AN EAGLE. 175 / THE POOR BOY WHO LOST HIS POWER. 177 / THE FLINT MAN. 179; lines 8836-8946 confidence: medium

Years later the man loses his stone because someone stole it; the gods are angry, send a western rain storm, and lightning strikes and kills him after he says Lightning will take him and he will be placed among the gods.

The man tells the people that Lightning will take him and that he will be placed in the heavens as one of the gods; lightning then kills him.
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The Pawnee - Mythology (Part I) THE GIRL WHO CALLED THE BUFFALO. 229 / TALES OF READY-TO-GIVE. / THE GIRL WHO CALLED THE BUFFALO. 23I / TALES OF READY-TO-GIVE.; lines 11643-11685 confidence: high

Crow, Blackbird, Magpie, Hawk, and Eagle carry the ring in sequence while the Buffalo follow; Eagle takes the ring into the heavens.

Eagle takes the ring and flies up into the heavens.
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The Pawnee - Mythology (Part I) THE BOY WHO PREFERRED WOMAN TO POWER. / WIND. / ABSTRACTS. 487 / ABSTRACTS. 489; lines 24102-24156 confidence: medium

A girl discovers her brothers vanish at night and return in the morning; they are stars and she becomes the seventh of the Pleiades.

The girl is taken by brothers who are stars and becomes the seventh of the Pleiades.
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The Pawnee - Mythology (Part I) THE BUFFALO GAME MEDICINE. 377 / THE BUFFALO MEDICINE WAR SHIELD. 379 / THE MAN WHO MARRIED A DEER. 381 / THE DEER DANCE. 383; lines 18875-18966 confidence: medium

The cave people eat red beans and give some to the man; he becomes sick and lies as if dead, goes to the heavens, sees Tirawa in an earth-lodge with bow and wild sage, and is told to teach the dance and the bean practice.

After eating strong red beans, the man lies as if dead, goes into the heavens, sees Tirawa, and then stands up as if from sleep.
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The Pawnee - Mythology (Part I) THE CANNIBAL WITCH AND THE BOY WHO CONQUERED THE BUFFALO. 73 / THE CANNIBAL WITCH AND THE BOY WHO CONQUERED THE BUFFALO. 75 / THE CANNIBAL WITCH AND THE BOY WHO CONQUERED THE BUFFALO. 79 / THE WARRIOR AND THE BLACK LIGHTNING ARROW. 83; lines 4132-4203 confidence: medium

The leader says he will go up on a high hill to pray to the gods for power and help in finding enemy villages, while the other young men stay in the valley.

The leader climbs a high hill and prays there until the storm encounter and divine gift occur.
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The Pawnee - Mythology (Part I) THE GAMBLER AND THE GAMING STICKS. I9I / TALES OF READY-TO-GIVE. / S3. THE DOQ'BOY WHO MARRIED THE CHIEF'S DAUGHTER.' / SUN-RAY, WHO MISTREATED HIS WIFE. I95; lines 9738-9747 confidence: medium

An individual is described as having a tipi of living fire and torturing Hawk.

The passage says an individual has a tipi of living fire and that the fire is carried back to heaven by Hawk after the individual is overcome.
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The Pawnee - Mythology (Part I) THE ORIGIN OF THE CLAM SHELL. I69 / TALES OF READY-TO-GIVE. / THE ORIGIN OF THE CLAM SHELL. 171 / J, 2 TALES OF READY-TO-GIVE.; lines 8403-8448 confidence: medium

The youngest girl points out Young-Duck. Young-Duck says she is changed, is seen as old from the waist up with hanging ears, says an old woman bewitched her, asks that no one weep, and instructs Hawk to fly high with her and drop her.

Young-Duck asks to be lifted into the sky and dropped; Hawk flies into the heavens and she falls.
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The Pawnee - Mythology (Part I) THE ORIGIN OF THE LOON MEDICINE CEREMONY. 255 / THE ORIGIN OF THE LOON MEDICINE CEREMONY. 257 / THE ORIGIN OF THE LOON MEDICINE CEREMONY. 259 / THE ORIGIN OF THE LOON MEDICINE CEREMONY. 261; lines 13125-13199 confidence: medium

The father says: "I do not mourn, for I believe that the gods in the heavens favored my girl and that they have taken her." He stays near the grave and falls asleep.

The father says the gods in the heavens have taken the girl, and in the dream the daughter says she is staying by the moon while bearing star and moon-like signs.
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The Pawnee - Mythology (Part I) THE SCALPED-MAN MEDICINE. 393 / HOW THE PAWNEE GOT THE EAGLE DANCE. 395 / HOW THE PAWNEE GOT THE EAGLE DANCE. 397 / HOW THE PAWNEE GOT THE EAGLE DANCE. 399; lines 19640-19720 confidence: high

The old Eagle selects other Eagles; ten Eagles fly from the den with the boy toward the village on the Republican River, alight on a high mound, promise to watch over him, and circle him as he turns into a young man.

The boy is described as a boy Eagle, becomes a young man when Eagles circle him, says he flew into the sky, and later turns into an Eagle and back into a young man.
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The Pawnee - Mythology (Part I) THE SON OF WIND, READY-TO-GIVE. 93 / THE SON OF WIND, READY-TO-GIVE. 95 / THE WONDERFUL BOY. 97 / THE WONDERFUL BOY. 99; lines 4904-4984 confidence: medium

The gods say the North-Wind brought the boy, identify South-Wind as harmful and North-Wind as good, and state that they are representatives of Tirawa in Tirawa's unseen home.

The North-Wind is said to have brought the boy to the gods and then covers him so that they disappear and returns him through a foggy water place at the horizon.
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The Pawnee - Mythology (Part I) THE WIFE WHO RETURNED FROM SPIRIT LAND. 13! / THE TRUE STORIES OF THE HEAVENLY BEINGS. / THE WIFE WHO RETURNED FROM SPIRIT LAND. I33 / HOW THE WORLD IS TO COME TO AN END. I3S; lines 6703-6726 confidence: high

The people were made by the stars; when all things end, they will turn into small stars and fly to the South Star. Stars will again fall to earth and mix among the people as a message to prepare for this transformation.

At the time of ending, people become small stars and fly to the South Star, where they are said to belong.
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The Pawnee - Mythology (Part I) THE WITCH-WOMAN WHO STOLE THE WONDERFUL ROBE. 225 / HOW THE CANNIBAL WITCH-WOMAN WAS OVERCOME. 227 / THE GIRL WHO CALLED THE BUFFALO. 229 / TALES OF READY-TO-GIVE.; lines 11545-11590 confidence: high

The girl climbs into the lariat swing, travels far into the western sky, disappears, and Hoof-Shield later says he sees her coming with the Buffalo.

The girl climbs into a lariat swing, travels far into the sky toward the west, and disappears.
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The Pawnee - Mythology (Part I) TRUE STORIES OF THE HEAVENLY BEINGS. / HANDSOME-BOY AND AFTER-BIRTH BOY. I43 / HANDSOME-BOY AND AFTER-BIRTH BOY. I45 / HANDSOME-BOY AND AFTER-BIRTH BOY. 147; lines 7187-7262 confidence: high

In midriver, high waves make the bull-boat roll. The strange boy tells Handsome-Boy to imitate him, turns into a goose and flies up; Handsome-Boy also flies; the boat sinks, resurfaces, returns to the bank, and the boys become human again on dry land.

In the dangerous boat episode, the strange boy turns into a goose and flies upward, instructing Handsome-Boy to imitate him; the boys later return to human form.
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The Pawnee - Mythology (Part I) TRUE STORIES OF THE HEAVENLY BEINGS. / THE SON OF WIND, READY-TO-GIVE. 93 / THE SON OF WIND, READY-TO-GIVE. 95 / THE WONDERFUL BOY. 97; lines 4888-4901 confidence: high

The boy places his things in the robe and enters the water; when the water reaches his arms, Wind blows down, takes him up, and carries him for some time.

Wind blows down, takes the boy up, and carries him after he enters the water.
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The Pawnee - Mythology (Part I) TRUE STORIES OF THE HEAVENLY BEINGS. / THE WIFE WHO RETURNED FROM SPIRIT LAND. 13! / THE TRUE STORIES OF THE HEAVENLY BEINGS. / THE WIFE WHO RETURNED FROM SPIRIT LAND. I33; lines 6535-6607 confidence: medium

As the man lifts his hand to strike again, she disappears; a whirlwind forms, rises in the lodge, and exits through the top opening.

The ghost-wife disappears when the man raises his hand; a whirlwind forms, rises straight up in the lodge, and exits through the top opening. She later turns into a whirlwind again.
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Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 21630-21706 confidence: high

The described event occurs: Lime-Crazy blows the whistle, leaps straight up in the river, the water follows him, he touches the sky, lands on a hill-top, the water recedes, and he gets back to the camp-circle.

During the river episode, Lime-Crazy blows the whistle, leaps straight up, the water follows him, he touches the sky, and he lands on a hill-top.
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Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 22267-22355 confidence: high

Red-Stick-Man climbs a cottonwood tree toward an eagle nest with young; Nih'angan makes the tree stretch upward and smooth below, takes Red-Stick-Man's clothes, and impersonates him at camp; Bear and Panther locate and safely bring Red-Stick-Man down.

Red-Stick-Man climbs toward an eagle nest, after which Nih'angan causes the cottonwood to stretch upward and smooth below, leaving him stranded until animal sentinels rescue him.
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Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 22819-22910 confidence: high

The sister escapes with the brothers; when the bear gains on them, she kicks a shinny ball upward, sending the brothers and herself to the sky; the bear's blood from scratching is said to indicate a circle of stars with the sister as a lone star off to one side.

In the bear and Foot-Stuck-Child abstracts, a girl or sister kicks a ball upward and raises herself and others to the sky.
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Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 22819-22910 confidence: high

The sister escapes with the brothers; when the bear gains on them, she kicks a shinny ball upward, sending the brothers and herself to the sky; the bear's blood from scratching is said to indicate a circle of stars with the sister as a lone star off to one side.

The bear abstract explains a circle of stars and a lone sister-star; Foot-Stuck-Child variants say the raised people become stars or the Pleiades.
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Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 22912-22993 confidence: medium

The woman wishes for a tall cottonwood tree; the herd searches and tramples the tipi; a poor lone cow and scabby calf discover the people with the daughter up in the tree and send word through the herds.

Splinter-Foot wishes for a tall cottonwood tree with stout branches; the people are later found up in the tree while the buffalo pursue them.
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Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 23458-23504 confidence: high

In “The Girl who became a Bear,” a girl becomes a bear, attacks the camp, and kills many; two children are left tied to a tree, freed by a dog, pursued by the bear, rise to the sky by means of a ball, and become stars.

Two children left behind are freed by a dog, pursued by the bear, rise to the sky by means of a ball, and turn into stars.
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Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 23949-24014 confidence: high

The boy and girl live with the old wolf; buffalo and elk appear; the girl kills and processes animals by looking and sitting; the boy gets a panther and bear as dogs; people are fed; the animals kill the father; the siblings go to the sky.

The opening abstract, the father-in-law abstract, and the Blood-Clot-Boy abstract each end with one or more figures going to the sky.
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Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 24141-24182 confidence: high

Four women go for wood. One climbs a cottonwood tree where Moon is present as a porcupine. The tree lengthens; the animal changes into a charming young man, tells her to follow him, and they climb to the sky home of Moon's parents.

The woman climbs a cottonwood tree that lengthens until she and Moon reach the sky dwelling of Moon's parents.
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Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 24250-24323 confidence: high

Women gathering firewood see a porcupine climb a tree; one woman climbs after it, the tree lengthens, they reach the sky, and the porcupine takes her to a camp-circle where his parents live.

The woman follows the porcupine up a tree that lengthens or stretches until it reaches the sky.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 12500-12585 confidence: medium

The bear kills the defenders and follows; the children use a ball that carries them when kicked, and the ball instructs the boy to throw it three times and kick it upward the fourth time to rise to the sky.

The ball carries the children during pursuit and tells them how to rise to the sky.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 12587-12683 confidence: medium

After a fourth throwing and kicking upward, the figures rise and are three stars in the sky; the bear fails to catch them and falls back dead.

The fragment says the figures rose and became three stars, while the bear failed to catch them and died.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 15192-15277 confidence: high

The girl tells the people to go on and look out for themselves, warning that if they depend on her she may do wrong and saying she will do no more after the present supply lasts.

After distributing food, dismissing the animals, and announcing the endurance of the myth, the girl and her brother go up to heaven.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 15466-15549 confidence: medium

The young man recounts destroyed earlier lives or generations, identifies the old man as the fourth life whose body consisted of valuables, and instructs elders to remember and repeat the story, noting that the body and ashes will be seen on arrows.

After instructing the people to preserve the story and identifying it as a teaching, Above-Man goes up to his father.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 16566-16663 confidence: low

Tale 134 is titled 'The Porcupine and the Woman who climbed to the Sky.' Sun and Moon are brothers; in a river camp-circle at night, young women say they wish to marry Moon or a bright star.

The title of tale 134 is 'The Porcupine and the Woman who climbed to the Sky.'
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 16665-16750 confidence: medium

As the woman tries to poke the porcupine, it moves upward and the tree stretches; her companions warn her, but she continues until they can no longer see her.

The tree stretches upward while the woman climbs, and she and Moon climb it until they reach the sky.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 17028-17110 confidence: high

In 'The Porcupine and the Woman who climbed to the Sky,' women gather firewood; one sees a porcupine near a cottonwood; the porcupine climbs and dodges, and a woman climbs after it for its quills.

A porcupine leads a woman upward on a cottonwood tree that lengthens until they reach the sky.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 17028-17110 confidence: medium

The porcupine brings the woman into the sky camp-circle where his parents live; people welcome her, provide accommodation, put up a lodge, and the porcupine is well supplied with hides and food.

After reaching the sky, the woman is brought into the porcupine's camp-circle, welcomed by his people, and lodged there.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 17183-17263 confidence: high

A father, mother, and two sons live on a dark earth without any object in heaven. The father decides they should go above, leaving people on earth without instructions; the sons are identified as the Sun and Moon.

The father decides that the family should leave the people below and go above.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 17183-17263 confidence: high

The Moon goes west to a river camp and the Sun east to another camp. The Moon waits by the trail near a cottonwood tree, appearing as a large porcupine, as two beautiful women approach.

The Moon appears as a porcupine, leads a woman up a cottonwood tree, speaks to her, and brings her to the sky.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 17183-17263 confidence: medium

The Moon goes west to a river camp and the Sun east to another camp. The Moon waits by the trail near a cottonwood tree, appearing as a large porcupine, as two beautiful women approach.

The woman climbs a cottonwood tree after the porcupine and ultimately reaches the sky.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 17419-17496 confidence: high

Little-star says he will go up by the bow, motions with it several times, gives it to the young man, rises to the sky, and becomes a star.

Little-star says he will go up by the bow, performs motions with it, gives it away, rises to the sky, and becomes a star; the note identifies the bow or lance as a constellation.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 17498-17572 confidence: high

Editorial comparison note: sun-and-moon argument appears in Dhegiha and Cheyenne sources; woman sky-ascent by tree and porcupine is said to occur among Arapaho, Gros Ventre, and Kiowa; star-wishing women sky myths and rope descents are listed for additional North American groups; other sky-ascent mechanisms are also named.

The editorial note names this incident, and the narrative describes the woman climbing after the porcupine while the moon stretches the tree up to the sky.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 17574-17650 confidence: high

Women collecting wood find and chase a porcupine; it runs up a cottonwood, and one woman climbs after it while others watch.

The cottonwood grows or stretches until it reaches the sky, allowing the woman and porcupine to enter the opened sky.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 20212-20282 confidence: high

Blue-bird warns Magpie that a sign will reach from earth to sky if he is killed; Magpie sees dust from buffalo trampling and directs the People to make a sweat-house with sage and an earth mound.

Magpie flies straight up to the sky and then to the place where he had seen the sign connected to Blue-bird’s predicted killing.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 8303-8354 confidence: high

The girl escapes Bear, meets her brothers, and flees; when Bear gains on them she kicks a shinny ball kept close to her heart, and the ascending ball carries the brothers and then herself to the sky.

The sister kicks a shinny ball; as the ball ascends, each brother and then the sister ascend to the sky.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 8303-8354 confidence: high

The girl escapes Bear, meets her brothers, and flees; when Bear gains on them she kicks a shinny ball kept close to her heart, and the ascending ball carries the brothers and then herself to the sky.

The narrative says the ascent indicates a circle of stars with a lone star to one side, the sister.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 8590-8647 confidence: high

When the rock comes near again, the girl throws and kicks a ball upward for her father, then for the others and herself, causing all to rise up; she says the place is good and that she will provide means of living.

The girl throws and kicks a ball for her fathers and herself, causing each to rise up, and they reach the sky.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 8649-8729 confidence: high

The girl throws a ball; it bounces higher each time, and on the fourth throw it flies upward, all rise with it, and they are turned into the Pleiades.

The girl's ball rises higher with each throw; on the fourth throw, all rise with it and become the Pleiades.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 9401-9486 confidence: high

The calf tells his mother the scent smells like Lone-Bull's wife. The mother returns to the tree and sees men with their daughter up in it.

The people ascend the cottonwood tree and stay there to avoid danger and death while the pursuing herds pass below.
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Traditions of the Arapaho MUSEUM OF NATURAL HISTORY / TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS.; lines 460-542 confidence: high

Repeated entries titled “The Porcupine and the Woman who climbed to the Sky.”

Entries 134-138 repeatedly title a story as Porcupine and the Woman who climbed to the Sky.
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Traditions of the Arapaho TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO.; lines 1196-1275 confidence: medium

The girl warns the man not to reuse arrows on the same game; while hunting prairie chickens he reuses an arrow, and a whirlwind comes and carries him up and away.

The girl warns the man not to reuse arrows on the same game; when he does so while hunting prairie chickens, a whirlwind carries him up and away.
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Traditions of the Arapaho TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO.; lines 1992-2088 confidence: high

The Father-of-Waters stops at the center; the man prays, ties on the last feathers, blows the bone whistle, leaps upward, is followed by water, nearly reaches the sky, lands on a hilltop, and returns after the waters recede.

After the final feather offering and whistle-blowing, Lime-Crazy leaps upward, the water follows him, and he almost touches the sky before landing on a hilltop.
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Traditions of the Arapaho TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO.; lines 4391-4469 confidence: low

Nih'angan tells the mother-in-law to climb a high hill first, raise her dress and walk faster because he thinks an enemy follows; while she climbs he looks at her body and later says the enemy has disappeared.

Nih'angan directs the mother-in-law to climb a high hill as if to look for signs of the group ahead and danger behind, but the climb serves his concealed purpose of viewing her.
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Traditions of the Arapaho TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO.; lines 4568-4662 confidence: high

Nih’ancan tells the man to climb the peak with a stick to get young eagles for the children; the man leaves his weapon and heavy clothing below and ascends by stones arranged like a stairway.

Nih’ancan induces the man to climb for young eagles and secretly commands the peak to stretch until the man cannot descend.
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Traditions of the Arapaho TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO.; lines 5365-5449 confidence: medium

Red-Stick-Man says he will visit another camp and return by sundown; after being cautioned and dressed, he travels toward a mountain cut, finds a cottonwood with an eagle nest, removes his clothes, and climbs for eagle feathers.

Red-Stick-Man climbs a cottonwood tree for eagle feathers; Nihangan wishes the tree to stretch upward and become smooth below, preventing descent.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / ABSTRACTS.; lines 8325-8433 confidence: medium

Badger, Mole, and long-nosed Mouse help dig; Thunder opens the earth; people emerge and journey west; Kingfisher fills a basin, Owl removes timber, and Loon parts waters at a big lake.

Animal helpers dig, Thunder opens the earth, and the people come out upon the earth.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / ABSTRACTS.; lines 8435-8543 confidence: high

People are in a cave underground with Corn, mother of the tribe; Mother-Corn sends birds; small animals and Badger open a hole; the people emerge and travel west, crossing water, forest, and ravine with animal helpers; Buffalo is killed, blood becomes pipe stone, and parts go to sacred bundles.

Several abstracts describe people living underground or in a cave and coming out after animal helpers dig or enlarge a hole.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / ABSTRACTS.; lines 8545-8622 confidence: medium

People come out through the ground led by Mother; a horned monster called Cut-Nose comes from a lake, buffalo come from under him, and buffalo catch and kill some people until canyons block them.

The people come out through the ground led by a woman called Mother.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / ABSTRACTS.; lines 8703-8796 confidence: high

Moon makes the youth his son and warns him to choose old weapons; Sun takes No-Tongue to the sky; Moon advises a dark-brown robe with white clay when Sun asks for a white buffalo robe.

Sun takes No-Tongue to the sky in the morning; later Sun takes the old man to his home.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 1045-1115 confidence: high

People stand in a dark cave deep in the earth; Corn/Mother-Corn is among them as the Mother of the tribe, and they long for a better world.

The people begin in a dark cave deep in the earth; animal helpers dig upward; Mother-Corn and the people pass through the opening into the surface world.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 1166-1270 confidence: high

The bundle is placed in the west of the lodge, untied carefully, and its contents are spread out; the priest places the four animals that brought people from the earth, and the bundle also contains birds and two pipes.

Animal helpers dig upward through the earth and bring or enable the people to come out from the ground; Mouse, Mole, Badger, Bear, and Fox have distinct roles in the emergence sequence.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 1272-1373 confidence: high

Animals agree to lead the people out; Mouse tells Bear to enlarge the hole; Bear digs; light reaches the people; Mouse exits first, followed by animals and people without clothing or food.

The people move from underground to the light and surface through a hole enlarged by Bear under Mouse's direction, with animals leading the exit.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 1389-1464 confidence: high

The Arikara lived under the ground; long-nosed Mouse, Mole, Badger, and Fox pitied them and planned to bring them to the earth’s surface; Fox was messenger, and Mole first dug but was blinded by sunlight.

The Arikara are said to live underground until animal helpers bring them to the top of the earth and they come out.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 1467-1578 confidence: high

People come out from the ground after an earthquake; some are thrown to the surface and others cut off; the heavens see their distress and send Mother-Corn, who wears a red robe with five moons and one star.

The people come out from the ground after an earthquake, and the Awaho are identified as the last people to come from the ground.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 1580-1587 confidence: high

The kernels had been people and were turned to corn by Nesaru; the people lived under the earth for many years.

The animals brought the people out from the ground after they had lived under the earth for many years.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 1711-1783 confidence: medium

The people came out through the ground, were led by a woman called Mother, and encountered a horned lake monster like a buffalo.

The people come out through the ground and then travel across the land under Mother’s leadership.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 1786-1841 confidence: medium

Beside the emergence hole is a cut in a steep bank. Bulls circle the people as they come out, drive them into the cut, and kill them; the young man sees men, women, and children running, singing, and crying.

The people are repeatedly described as coming out from the ground through a hole before settling and later migrating.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 1951-2028 confidence: medium

The Buffalo woman explains that the Buffalo eat the boy’s people and says she brought him to help his people overcome them; she adds that his people will come out of the ground, he will teach them the Buffalo ceremony, and he must make many bows and arrows.

The Buffalo woman says the boy’s people will come out of the ground, and she identifies a hollow cottonwood tree with a basal hole as the place of emergence.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 2067-2172 confidence: high

The girls go after water, see a porcupine, pursue it for quills, and the star-liking girl climbs a cottonwood tree after it while the other girl suggests getting an axe.

The girl climbs a cottonwood after the porcupine; as she climbs, the tree grows higher and she reaches another world.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 2421-2505 confidence: medium

A girl likes a Star, follows a porcupine up a tree that stretches to the Star, marries the Star, bears a boy with a star image on his forehead, is killed by a stone sent down a string, and the child is later adopted by an old woman after choosing bow and arrows.

The chief’s story says the girl climbs a tree that stretches to the Star, marries the Star, and bears a boy with a star image on his forehead whose father is the Star.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 2507-2567 confidence: medium

The passage identifies landscape sites: the cottonwood that took the girl to the Star, the stone thrown by the Star, the lake where the monster fell, the Snake den, and places of the mountain-lion and bear.

The passage says a cottonwood tree stretched upward and took the girl up to the Star.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 2570-2680 confidence: medium

Opening note names Yellow-Bear as teller, then introduces two maidens on a summer arbor; one wishes the little bright star were her husband and is taken to the heavens, where the husband gives instructions including not digging an Indian turnip at slough-like places.

The maiden wishes the bright star were her husband and is taken to the heavens to live with him.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 2802-2893 confidence: high

The Moon questions No-Tongue, tells him to speak despite having no tongue, says the Sun tried to kill him, calls him son, and instructs him to choose the Sun’s old things and old weapons.

The Moon predicts that No-Tongue will go up to the dwelling place in the heavens, and the Sun takes him into the sky to his home.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 2895-2990 confidence: medium

No-Tongue prepares and wears the false scalp before sunrise; the Sun removes it and sees blood, but later sees No-Tongue still has hair. The Sun then says he will leave No-Tongue alone until he is old and great and then take him up to his home.

The Sun says he will take No-Tongue up to his home when he is old and great, and the Moon later says the Sun and Moon are coming to take old blind No-Tongue up.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 2992-3008 confidence: high

While camp is being broken, the old man puts on former clothes, paints himself, and tells the people to go ahead because he will come later.

No-Tongue prepares himself, makes Sun and Moon representations on a hilltop, and the Sun takes him up to his home.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 3376-3456 confidence: high

Antelope-Carrier wanders west, is lost to his people, camps by a large lake with a fire and food, and while asleep is carried by two Thunderbirds to a high mountain.

Two Thunderbirds carry the sleeping boy high up and place him on a high mountain where their nest is located.
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Traditions of the Arikara FOOTNOTES: / TRADITIONS OF THE ARIKARA / FOOTNOTES: / FOOTNOTES:; lines 554-647 confidence: high

Mother-Corn calls for help to lead the people out of underground darkness to light above; Badger, Mole, and long-nosed Mouse volunteer to dig.

Mother-Corn contrasts underground darkness with light above the earth; animal helpers dig upward, and the people emerge onto the surface.
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Traditions of the Arikara TRADITIONS OF THE ARIKARA / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 800-911 confidence: high

The account is attributed as told by Hand. A long time ago people lived in the ground, and Mother-Corn engaged Badger, Gopher, long-nosed Mouse, and Mole to help get them out.

The people live in the ground, and animal helpers dig and open a doorway through which the people come out.
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Traditions of the Arikara TRADITIONS OF THE ARIKARA / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 913-1005 confidence: medium

Mother-Corn fills a pipe with native tobacco and sends the Prairie-chicken to the gods in the Southeast, Southwest, Northwest, and Northeast; each receives the pipe and smokes.

The Prairie-chicken carries the pipe to several gods, including Nesaru in the heavens, and returns with reports from each journey.
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Traditions of the Caddo ABSTRACTS. / I. THE CREATION AND EARLY MIGRATIONS. / ABSTRACTS. II3 / II. THE GIRL WHO MARRIED A TURTLE.; lines 5467-5545 confidence: high

At a river, ducks carry the brothers and bob-tailed dog across; an unpainted white duck tells the girl the truth and ferries her; three white doves carry the brothers and dog to the sky, their feathers become gray from smoke, they point to three bright southern stars, and the girl dies after looking at them.

Doves fly the brothers and dog to the sky; the man and dog leave the dangerous world for the sky; Evening-Star takes the orphan boy to the sky.
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Traditions of the Caddo ABSTRACTS. I IQ / I20 TRADITIONS OP THE CADDO. / ABSTRACTS. 121 / ABSTRACTS. 123; lines 6001-6091 confidence: high

A ghost asks a hunter for a bow-string and two arrows; the hunter makes them, the ghost shoots them and rises, explaining why bows and arrows are buried with the dead for spirit-land travel.

A ghost asks for arrows and a bow-string, shoots the arrows, goes upward with them, and the abstract says bows and arrows are buried with the dead so they may go to spirit land at once.
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Traditions of the Caddo ABSTRACTS. I IQ / I20 TRADITIONS OP THE CADDO. / ABSTRACTS. 121 / ABSTRACTS. 123; lines 6001-6091 confidence: high

Seven sons who refuse work circle the house praying, rise into the sky, become the Pleiades, and are associated with winter visibility and spring disappearance.

Seven boys rise while circling the house and become the Pleiades, whose winter visibility and spring disappearance are noted.
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Traditions of the Caddo ABSTRACTS. II5 / ABSTRACTS. II7 / ABSTRACTS. I IQ / I20 TRADITIONS OP THE CADDO.; lines 5834-5887 confidence: medium

A buffalo-calling girl lives with six star brothers; the brothers swing her from the sky to attract Buffalo; Coyote breaks the rule not to swing her, she disappears, he lies, is cursed with hunger, and the brothers decide to go to the sky.

Coyote is forbidden to swing the girl but pushes her higher and higher until she disappears; the brothers later decide to go to the sky.
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Traditions of the Caddo ABSTRACTS. II7 / ABSTRACTS. I IQ / I20 TRADITIONS OP THE CADDO. / ABSTRACTS. 121; lines 5890-5980 confidence: high

A woman leaves her sleeping child with a young man; he kills the child, people kill him, he comes from the grave unchanged, survives arrows in war, vomits arrow-heads, bathes, recovers, says Moon is his father, and goes up to Moon.

The young man is killed, comes out of the grave, cannot be killed by arrows, recovers, declares Moon his father, and goes up to Moon.
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Traditions of the Caddo ABSTRACTS. II7 / ABSTRACTS. I IQ / I20 TRADITIONS OP THE CADDO. / ABSTRACTS. 121; lines 5890-5980 confidence: high

A boy by a river after bathing hears a voice, sees a man rise from the water, dives four times facing west, and is told the man is the power of Cyclone giving him power; when the boy swings his arms, cloud, wind, uprooted trees, and furious waters result, and he is named Path-of-the-Cyclone.

A man rising from water gives the boy Cyclone power after four west-facing dives; the boy’s gestures raise cloud and wind, and later he is carried to the sky by cyclone.
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Traditions of the Caddo BUFFALO WOMAN. 73 / TRADITIONS OP THS CADDO. / BUPPAU) WOMAN. 75 / TTRADITIONS OF THB CADDO,; lines 3855-3946 confidence: high

Buzzard notices the man in the hole after repeated passes, promises to help, and goes home to obtain medicine needed for the rescue.

Buzzard finds the man in a hole and carries him upward on his back after instructing him to shut his eyes.
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Traditions of the Caddo BVENING-STAR AND ORPHAN-STAR. 27 / THB GIRL WHO MARRIBD A STAR. 29 / THK BROTHERS WHO BECAMB UGHTNING AND THUNDER. 3I / THB BROTHERS WHO BBCAMB LIGHTNING AND THUNDBR. 33; lines 1578-1670 confidence: high

The brothers follow the wheel's trace, stop about halfway, pray to spirits, and the unknown boy plants a pecan nut that grows into a tree reaching the sky; he says he will climb it and warns his brother not to look up.

A pecan nut sprouts and grows into a tree reaching the sky, and the unknown boy says he will go up on it.
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Traditions of the Caddo CONTENTS. / INTRODUCTION. / TRADITIONS OF THE CADDO. / THK CRBATION AND BARLY MIGRATIONS. 9; lines 526-617 confidence: medium

The sister marks the nighttime visitor's forehead with black paint and recognizes Moon the next morning; Moon becomes ashamed, remembers Great-Father-Above's promise to call him away, and is placed far above where people see him and his shame marks at night.

Moon's black forehead marks become shame marks visible after Great-Father-Above places him far above where people see him at night.
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Traditions of the Caddo I. THE CREATION AND EARLY MIGRATIONS. / ABSTRACTS. II3 / II. THE GIRL WHO MARRIED A TURTLE. / ABSTRACTS. II5; lines 5563-5639 confidence: high

A pecan nut sprouts into a tree reaching the sky; each brother climbs, drops bones and head, is restored when bones are covered with buffalo calf hide and an arrow is shot upward, and afterward one has thunder power and the other lightning power.

A pecan tree grows to the sky; each brother climbs it, drops bones and head, and is restored under a buffalo calf hide by an arrow shot upward, after which the brothers have thunder and lightning powers.
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Traditions of the Caddo I. THE CREATION AND EARLY MIGRATIONS. / ABSTRACTS. II3 / II. THE GIRL WHO MARRIED A TURTLE. / ABSTRACTS. II5; lines 5563-5639 confidence: high

The brothers find the Medicine-Man's wife's bones, cover them with buffalo calf hide, revive her with the black arrow, return home, live happily for years, and after the parents die leave the world and go into the sky as Lightning and Thunder in storm clouds.

After the parents die, the boys leave the world, go into the sky, and are seen in storm clouds as Lightning and Thunder.
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Traditions of the Caddo I06 TRADITIONS OP THS CADDO. / I08 TRADITIONS OP THE CADDO. / ABSTRACTS. / I. THE CREATION AND EARLY MIGRATIONS.; lines 5230-5314 confidence: medium

Moon organizes a move to a better world, divides the people into groups with leaders, gives drums, forbids looking back, and leads them westward out of the ground; Coyote looks back, half return, and Moon forms mountains by throwing dirt.

The people are organized for movement, travel westward, and come out of the ground into another world.
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Traditions of the Caddo I06 TRADITIONS OP THS CADDO. / I08 TRADITIONS OP THE CADDO. / ABSTRACTS. / I. THE CREATION AND EARLY MIGRATIONS.; lines 5230-5314 confidence: medium

Moon lives with his parents and young sister, secretly visits the sister at night, is marked on the forehead with black paint by her, is recognized, becomes ashamed, and Father-Above places him far above with visible shame marks.

Moon's secret visits to his sister are revealed by black forehead marks, and Father-Above removes him and places him far above where the marks remain visible.
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Traditions of the Caddo I06 TRADITIONS OP THS CADDO. / I08 TRADITIONS OP THE CADDO. / ABSTRACTS. / I. THE CREATION AND EARLY MIGRATIONS.; lines 5316-5412 confidence: high

Coyote proposes that the dead remain gone forever; the people accept. The passage says the dead go to the sky and become stars, and names Morning-Star, his brothers, and Great-Star.

The passage says people are taken to the sky and become stars and that everyone goes up to the sky when they die.
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Traditions of the Caddo I06 TRADITIONS OP THS CADDO. / I08 TRADITIONS OP THE CADDO. / ABSTRACTS. / I. THE CREATION AND EARLY MIGRATIONS.; lines 5316-5412 confidence: medium

Moon is first from the earth; Tonin is second and greater, with extraordinary powers. Tonin ascends to the sky, returns amid brightening stars, prophesies future changes, and later ascends without returning.

Tonin comes out of the earth, has extraordinary powers, ascends to the sky, returns with signs in the stars, predicts future events, and later goes up into the sky without return.
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Traditions of the Caddo II. THE GIRL WHO MARRIED A TURTLE. / ABSTRACTS. II5 / ABSTRACTS. II7 / ABSTRACTS. I IQ; lines 5780-5831 confidence: high

White-Headed-Hawk and Crow are sent to Star, who says there is room if the people can get up. A long rope of soapweed is made, carried upward, fastened by Star under a big stone, and reaches earth.

People climb a long soapweed rope to Star’s house or the sky while fire spreads below.
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Traditions of the Caddo II. THE GIRL WHO MARRIED A TURTLE. / THB GIRL WHO MARRIED A TURTLE. 25 / BVENING-STAR AND ORPHAN-STAR. 27 / THB GIRL WHO MARRIBD A STAR. 29; lines 1386-1478 confidence: medium

At night outside the lodge, the girl sees the bright North Star, prays to marry it, then finds herself by a fireside with an old man who says she is now in his home as his wife.

The girl is taken to the Star's home and later returns from above toward earth by rope and Black Eagle's aid.
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Traditions of the Caddo SLAYING THE MONSTBRS BY FIRB. 49 / HOW THE BUFFALO CKASBD TO EAT HUMAN BEINGS. 5 1 / THE COWARD, THE SON OF THE MOON. 53 / THE FIRST WAR PARTY. 55; lines 2643-2736 confidence: high

The man says the boy has received his power, warns him not to abuse it, tells him to send the cyclone only in spring when necessary, names him Path-of-the-Cyclone, disappears, and later people see the boy carried to the sky by the cyclone.

People later see the boy carried through the air to the sky on the breast of the cyclone.
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Traditions of the Caddo THB GIRL WHO MARRIBD A STAR. 29 / THK BROTHERS WHO BECAMB UGHTNING AND THUNDER. 3I / THB BROTHERS WHO BBCAMB LIGHTNING AND THUNDBR. 33 / THB BROTHERS WHO BBCAMB LIGHTNING AND THUNDER. 35; lines 1673-1764 confidence: medium

One brother's bones fall during a tree-climb; the other gathers the bones, covers them with buffalo calf hide, shoots a black arrow, warns him, and he jumps out before the arrow strikes the hide.

The brothers climb a tree during power-receiving ordeals, and a separate tree grown from a pecan nut forms a bridge across the lake.
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Traditions of the Caddo THB GIRL WHO MARRIBD A STAR. 29 / THK BROTHERS WHO BECAMB UGHTNING AND THUNDER. 3I / THB BROTHERS WHO BBCAMB LIGHTNING AND THUNDBR. 33 / THB BROTHERS WHO BBCAMB LIGHTNING AND THUNDER. 35; lines 1673-1764 confidence: high

After the parents' deaths, the lonely brothers decide to leave this world, go up into the sky, and are seen in storm clouds as Lightning and Thunder, the boys who killed monsters on earth.

After their parents die, the brothers leave this world, go up into the sky, and are seen in storm clouds as Lightning and Thunder.
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Traditions of the Caddo THB ORIGIN OP THB MBDICINB-MBN. 21 / II. THE GIRL WHO MARRIED A TURTLE. / THB GIRL WHO MARRIED A TURTLE. 25 / BVENING-STAR AND ORPHAN-STAR. 27; lines 1293-1383 confidence: high

Evening-Star kills the lake monster, thanks the boy, offers to take him to the sky, and the boy becomes Orphan-Star near Evening-Star.

Evening-Star takes the friendless boy from earth to the sky, where the boy becomes Orphan-Star near him.
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Traditions of the Caddo THE DANGEROUS WATER MONSTER. 47 / SLAYING THE MONSTBRS BY FIRB. 49 / HOW THE BUFFALO CKASBD TO EAT HUMAN BEINGS. 5 1 / THE COWARD, THE SON OF THE MOON. 53; lines 2547-2640 confidence: high

Many years later he says he is going away; when the Moon comes up, he points to it as his father, rises from the earth, and goes up to the Moon.

He rises from the earth and goes up to the Moon after identifying it as his father.
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Traditions of the Caddo THE FI.OOD. 19 / THB ORIGIN OP THB MBDICINB-MBN. 21 / II. THE GIRL WHO MARRIED A TURTLE. / THB GIRL WHO MARRIED A TURTLE. 25; lines 1198-1290 confidence: medium

Brothers fear that a girl will overtake them, meet three white doves, and ask the doves to carry them and their dog to the sky; the doves agree and leave them there.

The doves carry the brothers and dog to the sky; in the following tale, the young man and his Dog go to the sky together after surviving danger.
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Traditions of the Caddo THE FIRST WAR PARTY. 55 / HOW THE CANNIBAL WAS DBSTROYKD. 57 / THE YOUNG MEN AND THE CANNIBALS. 59 / THE DEATH OF THE CANNIBALS. 63; lines 3027-3120 confidence: high

The living man makes the arrows and restrings the dead person's bow; the dead person shoots the arrows and goes up in the air, whoops as a signal, and the man answers. The story explains burying bows and arrows with the dead for entry into Spirit Land and avoiding nighttime bow-and-arrow making because ghosts may cause death.

After receiving new arrows and a bowstring, the dead person shoots the arrows and rises into the air with them, then signals from above.
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Traditions of the Caddo THE FIRST WAR PARTY. 55 / HOW THE CANNIBAL WAS DBSTROYKD. 57 / THE YOUNG MEN AND THE CANNIBALS. 59 / THE DEATH OF THE CANNIBALS. 63; lines 3027-3120 confidence: high

An old woman has seven boys who play instead of working; after she refuses them supper, they decide to leave, circle the house while praying to the spirits, lift from the earth, rise above the roof, and go up to the sky as the Seven Stars.

Seven boys rise from the earth to the sky while circling the house and are identified as the Seven Stars.
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Traditions of the Caddo THK BROTHERS WHO BECAMB UGHTNING AND THUNDER. 3I / THB BROTHERS WHO BBCAMB LIGHTNING AND THUNDBR. 33 / THB BROTHERS WHO BBCAMB LIGHTNING AND THUNDER. 35 / SPLINTER FOOT BOY. 37; lines 1767-1860 confidence: medium

With shell hearing and power from Medicine-Screech-Owl, the boy becomes a great medicine-man; people fear him and plan to kill him, so he and his grandmother move to a grass house on a high mountain with two fierce dogs guarding the door.

The boy and his grandmother leave the people, move to the top of a high mountain, and station fierce dogs as guards.
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Traditions of the Caddo THK ORPHAN BOY WHO BKCAME A WRESTI.BR. 45 / TRADITIONS OF TBE CADDO. / THE DANGEROUS WATER MONSTER. 47 / SLAYING THE MONSTBRS BY FIRB. 49; lines 2355-2449 confidence: high

The people make a soapweed rope to reach the sky; Pigeon scouts the fire, Crow fastens the rope to the sky, and the people climb as the fire approaches.

The people make a soapweed rope reaching to the sky, Crow fastens it, and the people climb up as fire approaches.
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Traditions of the Caddo TRADITIONS OF TBE CADDO. / THE DANGEROUS WATER MONSTER. 47 / SLAYING THE MONSTBRS BY FIRB. 49 / HOW THE BUFFALO CKASBD TO EAT HUMAN BEINGS. 5 1; lines 2452-2544 confidence: high

The brothers allow Coyote to stay but make him promise not to swing the girl while they are gone, warning that another person would swing her too hard and send her to the sky permanently.

Coyote is warned that improper swinging will send the girl to the sky; he violates the warning and she disappears upward.
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Traditions of the Caddo Traditions of the Caddo / CURATOR OF ANTHROPOLOGY, FIELD COLUMBIAN MUSEUM / WASHINGTON, D. C: / CONTENTS.; lines 130-305 confidence: low

'The Second Man who came out of the Earth'; 'Snake-Woman distributes Seeds'; 'The Flood.'

A title names 'The Second Man who came out of the Earth.'
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Traditions of the Caddo Traditions of the Caddo / CURATOR OF ANTHROPOLOGY, FIELD COLUMBIAN MUSEUM / WASHINGTON, D. C: / CONTENTS.; lines 130-305 confidence: medium

Titles describe a man and dog becoming stars, brothers becoming Lightning and Thunder, lazy boys becoming the Pleiades, and a man and woman turning into a snake.

Titles describe a man and dog becoming stars, brothers becoming lightning and thunder, and lazy boys becoming the Pleiades.
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Traditions of the Caddo TRADITIONS OF THE CADDO, / THK ORPHAN BOY WHO BKCAME A WRESTI.BR. 45 / TRADITIONS OF TBE CADDO. / THE DANGEROUS WATER MONSTER. 47; lines 2258-2352 confidence: high

The people make a long soapweed rope; White-Headed-Hawk and Crow carry it to heaven, and the Star secures it under a big stone so that it hangs down to earth.

The people make a soapweed rope reaching from earth to heaven and climb it as fire approaches.
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Traditions of the Caddo TRADITIONS OF THE CADDO. / THK CRBATION AND BARLY MIGRATIONS. 9 / THE CRBATION AND BARLY MIGRATIONS. 1 3 / COYOTE REGULATES LIFE AFTER DEATH. 1 5; lines 720-819 confidence: high

Coyote's rule makes death permanent; Great-Father-Above made an after-death place; fire is kept six days; the dead are taken to the sky and become stars.

The passage states that the dead are taken to the sky and become stars, and also says that everyone goes up to the sky after death.
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Traditions of the Caddo TRADITIONS OF THE CADDO. / THK CRBATION AND BARLY MIGRATIONS. 9 / THE CRBATION AND BARLY MIGRATIONS. 1 3 / COYOTE REGULATES LIFE AFTER DEATH. 1 5; lines 821-911 confidence: high

Tonin disappears and is seen going into the blue sky; he can tell the future, calls the people, speaks about the world, and announces he will leave in six days for six winters and seven summers.

Tonin announces departure, sings a death song, is lifted into the sky, and later returns as promised.
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Traditions of the Caddo WASHINGTON, D. C: / CONTENTS. / INTRODUCTION. / TRADITIONS OF THE CADDO.; lines 338-426 confidence: medium

The people move westward and come out of the ground to another world; Coyote looks around, says the world is too small, turns back toward the origin place, and half the people return while the rest continue westward.

The migrating people come out of the ground to another world during their westward movement.
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Traditions of the Skidi Pawnee ANIMALS. / MISCELLANEOUS. / IMPLEMENTS / DECORATED OBJECTS; lines 16649-16749 confidence: medium

The note says a woman may have been a Witch-Woman who, after being taken to the moon, became a Spider-Woman, and it directs comparison to tales Nos. 6 and 7 and note No. 74.

The note infers that a woman was taken to the moon and became Spider-Woman.
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Traditions of the Skidi Pawnee ANIMALS. / MISCELLANEOUS. / IMPLEMENTS / DECORATED OBJECTS; lines 16857-16960 confidence: high

The note describes the woman’s ascent to the sky as widespread, lists traditions where the form occurs, and cites parallels for ascent by tree and descent from the sky by lariat rope.

The note explicitly describes the story of ascent to the sky by a woman as widespread and present in a common form.
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Traditions of the Skidi Pawnee ANIMALS. / MISCELLANEOUS. / IMPLEMENTS / DECORATED OBJECTS; lines 16857-16960 confidence: medium

The note describes the woman’s ascent to the sky as widespread, lists traditions where the form occurs, and cites parallels for ascent by tree and descent from the sky by lariat rope.

The note identifies ascent to the heavens by means of a tree.
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Traditions of the Skidi Pawnee DOG-CHIEF, SON OF CROOKED-HAND / SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES; lines 2361-2459 confidence: medium

The synopsis says Spider-Woman poisons stray hunters; Tirawa sends the Sun-Youths, who withstand her wild beasts, poison, and storm; grasshoppers carry Spider-Woman to the sky, where she becomes the Woman in the Moon; edible plant seeds entrusted to her are distributed among mankind.

The source synopsis says grasshoppers carry Spider-Woman to the sky and that she becomes the Woman in the Moon.
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Traditions of the Skidi Pawnee DOG-CHIEF, SON OF CROOKED-HAND / SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES; lines 2552-2668 confidence: high

The brothers sing for the Sun’s heat and for grasshoppers to come down, then sing for Father Sun and Mother Moon to take the grasshoppers and the grandmother; the grasshoppers lift the old woman into the sky.

Grasshoppers lift the old woman into the sky and carry her to the Moon, where she remains.
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Traditions of the Skidi Pawnee DOG-CHIEF, SON OF CROOKED-HAND / SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES; lines 2671-2778 confidence: low

Synopsis: in hunger, an apparently foolish but wonderful boy brings buffalo; later he performs a ceremony for another village, buffalo killed by unbelievers change into coyotes, and the boy vanishes and becomes the Wind-God in the north.

The synopsis states that the boy vanishes and becomes the Wind-God in the north.
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Traditions of the Skidi Pawnee DOG-CHIEF, SON OF CROOKED-HAND / SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES; lines 2874-2959 confidence: medium

Section summary: Ready-to-Give is killed in battle, revived by gods, has feathers instead of brains, appears to the people, helps and teaches them, disappears, and becomes a star in the north.

The section summary states that Ready-to-Give is revived by the gods, disappears, and becomes a star in the north.
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Traditions of the Skidi Pawnee FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY; lines 10217-10310 confidence: medium

Taihipirus sees the bright moon as a woman who descends and ascends on a black buffalo-hair lariat; she says she controls his spirit, gave him the ways of a woman, made him a great warrior, and is Spider-Woman who travels on a spider web.

The moon woman descends from the moon on a black lariat and says she can travel between moon and earth on her spider web; the warriors then use lariats for vertical escape from the rock.
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Traditions of the Skidi Pawnee FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY; lines 12618-12716 confidence: medium

Two buzzards scout; two put their wings together, make Coyote lie on them holding their necks, instruct him to keep his eyes closed, and fly high with him while two other buzzards lead.

Coyote is carried high by buzzards and then dropped into a hollow tree.
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Traditions of the Skidi Pawnee I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY / SKIDI GAMES; lines 13633-13738 confidence: medium

Coyote’s flatus throws him upward; bunches of grass, trees, and a stone all go up with him when he tries to use them as anchors.

Coyote’s flatus repeatedly throws him upward, lifts attempted anchors, carries him and the old woman through the tipi, and leads to their deaths.
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Traditions of the Skidi Pawnee II. THE MORNING-STAR BUNDLES.108 / ON-FOREHEAD.178 / FOX (SKIDI WARRIOR) / I 2 I; lines 6909-7006 confidence: medium

At night the orphan plays flute, meets the elk away from the village, hears the elk announce departure, and at sunrise sees the elk appear upon the sun and disappear.

The elk announces departure, stands on a hill at sunrise, appears as a picture upon the sun, and disappears.
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Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 3146-3250 confidence: high

The blind men continue in the rock until it is time to rise in the east; they are taken into the heavens and placed by the side of Tirawa.

The blind men stay in the rock until their time to rise in the east, then are taken into the heavens and placed beside Tirawa.
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Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 3346-3440 confidence: high

The synopsis of 'The Girl Who Married a Star' says a girl wishes to marry a star, is taken to heaven to live with her celestial husband, makes a hole in the sky while digging roots, sees earth, descends by rope, dies, and her baby is protected by clouds.

A girl wishes to marry a star, is taken up to heaven, and lives with her celestial husband.
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Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 3442-3529 confidence: high

The next morning the girl is missing; she wakes in another country identified as the star's home, and the star appears in human form and says he heard her wish and took her up.

The star says he took the girl up to his home; she later discovers that the place where she lives is above the earth.
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Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 3889-3991 confidence: high

A soot-covered brass kettle with a black lariat rope descends; the voice tells him to get inside, cover his head, and not look up or down, and the vessel rises until he reaches a different country.

A voice instructs the man to enter a soot-black brass kettle suspended by a lariat rope, after which it goes upward until he arrives in a different country.
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Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 5053-5157 confidence: high

A man appears to the boy, identifies himself as the being who makes lightning in the clouds, says he marked him, teaches that thunder is his voice, and travels with him into the heavens within the clouds.

The Lightning being tells the boy he can travel with him in the clouds, and they journey far into the heavens within the clouds before the boy returns home.
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Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 5744-5830 confidence: medium

The man stands on a high hill for several nights; on the fifth night he is told to go home because he has subdued herbs and roots, which the people will use for medicine, and animals will teach people their mysteries.

The man stands on a high hill for several nights and is told that herbs and roots will be used for medicine and that animals will teach people their mysteries.
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Traditions of the Skidi Pawnee TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108 / ON-FOREHEAD.178; lines 6005-6062 confidence: high

The girl tells the boy to leave, closes eyes are required during travel through an upward-slanting cave, and they emerge onto the ground.

The pair travel through an underground cave that seems to slant upward and emerge onto the ground.
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greek

Aeschylus' Prometheus Bound and the Seven Against Thebes STRENGTH, FORCE, VULCAN, PROMETHEUS. / THE SEVEN AGAINST THEBES. / PERSONS REPRESENTED. / FOOTNOTES; lines 2419-2545 confidence: low

"the unbinding of the chains of the fire-bringing Titan on the Caucasus by Hercules in journeying eastward"; the same quoted remark also groups Io's ascent and the myth of Phryxus and Helle as pointing to a path of Phoenician navigators.

Humboldt's quoted remark refers to Io's ascent toward Caucasus and groups that movement with Prometheus and Phryxus-Helle traditions along a shared path.
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Aesop's Fables; a new translation THE BOYS AND THE FROGS / THE NORTH WIND AND THE SUN / THE MISTRESS AND HER SERVANTS / THE GOODS AND THE ILLS; lines 1301-1320 confidence: medium

The Goods go to heaven, complain to Jupiter, and ask him for protection from the Ills and advice about their intercourse with men.

The Goods leave earth for heaven to appeal to Jupiter and later must travel from heaven when they visit humans.
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Aesop's Fables; a new translation THE BOYS AND THE FROGS / THE NORTH WIND AND THE SUN / THE MISTRESS AND HER SERVANTS / THE GOODS AND THE ILLS; lines 1301-1320 confidence: low

Goods went to heaven, complained to Jupiter, and asked him for protection from Ills and advice about how to deal with humans.

Goods leave the earthly sphere and go to heaven to complain to Jupiter and seek protection.
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Aesop's Fables; a new translation THE LION AND THE BOAR / THE WALNUT-TREE / THE MAN AND THE LION / THE TORTOISE AND THE EAGLE; lines 2208-2220 confidence: medium

The Eagle protests that the attempt is idle because nature has not provided the Tortoise with wings.

The Tortoise seeks flight despite lacking wings, is carried high into the sky, and dies after being released.
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Aesop's Fables; a new translation THE LION AND THE BOAR / THE WALNUT-TREE / THE MAN AND THE LION / THE TORTOISE AND THE EAGLE; lines 2208-2220 confidence: medium

The eagle protests that the attempt is futile because nature has not given the tortoise wings.

The tortoise, lacking wings, seeks flight, is carried high into the sky, and dies after being released.
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Hesiod, the Homeric Hymns, and Homerica DOUBTFUL FRAGMENTS / THE HOMERIC HYMNS / I. TO DIONYSUS 2501 / II. TO DEMETER; lines 5445-5542 confidence: high

Zeus sends Hermes with a golden wand to Erebus to persuade Hades and lead Persephone from misty gloom to the light; Hermes descends and finds Hades with reluctant Persephone, who yearns for her mother.

Hermes is sent down to Erebus to bring Persephone forth from misty gloom to the light and then drives her back to Demeter's temple.
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Hesiod, the Homeric Hymns, and Homerica HESIOD / HESIODS WORKS AND DAYS / THE DIVINATION BY BIRDS / THE ASTRONOMY; lines 2338-2416 confidence: medium

Zeus made the sisters of Hyas into the stars called Hyades; Hesiod’s Book about Stars gives their names as Phaesyle, Coronis, Cleeia, Phaco, and Eudora.

Callisto, the Hyades, Orion, and the scorpion are made into or placed among stars; Orion is also taken into the stars because of renown.
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Hesiod, the Homeric Hymns, and Homerica I. TO DIONYSUS 2501 / II. TO DEMETER / III. TO DELIAN APOLLO / TO PYTHIAN APOLLO; lines 5810-5905 confidence: high

Apollo goes to rocky Pytho playing a lyre, then swiftly reaches Olympus and Zeus's house; the gods, Muses, dancing deities, Artemis, Ares, and the Slayer of Argus participate in music, dance, or sport, while Zeus and Leto rejoice at Apollo.

Apollo speeds from earth to Olympus and joins the gathering in Zeus's house.
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Hesiod, the Homeric Hymns, and Homerica I. TO DIONYSUS 2501 / II. TO DEMETER / III. TO DELIAN APOLLO / TO PYTHIAN APOLLO; lines 5810-5905 confidence: high

Apollo plays his lyre at Pytho, speeds to Olympus, joins the gods, and leads a scene of divine song, dance, radiance, and parental rejoicing by Leto and Zeus.

Apollo moves from earth to Olympus, the house of Zeus, to join the divine gathering.
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Hesiod, the Homeric Hymns, and Homerica II. 1745 / THE SHIELD OF HERACLES / THE MARRIAGE OF CEYX / THE GREAT EOIAE; lines 4786-4884 confidence: high

Endymion is taken by Zeus into heaven, loves Hera, is deceived by a cloud shape, and is cast down into Hades.

Endymion is transported by Zeus to heaven, deceived after loving Hera, and cast down into Hades.
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Hesiod, the Homeric Hymns, and Homerica III. TO DELIAN APOLLO / TO PYTHIAN APOLLO / IV. TO HERMES / V. TO APHRODITE; lines 6890-6966 confidence: medium

Zeus carries off Ganymedes because of beauty to pour drink for the gods; Tros mourns until Zeus gives him immortal horses and Hermes explains Ganymedes will be deathless and unageing.

Ganymedes is caught up by a heaven-sent whirlwind to be among the gods, and the goddess later soars to heaven.
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Hesiod, the Homeric Hymns, and Homerica INTRODUCTION / BIBLIOGRAPHY / HESIOD / HESIODS WORKS AND DAYS; lines 1802-1902 confidence: medium

"Badness can be got easily"; the path to Goodness is "long and steep" and "rough at the first."

Goodness is reached by a long, steep, rough path ending at a top, in contrast to the smooth nearby road to Badness.
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Hesiod, the Homeric Hymns, and Homerica INTRODUCTION / BIBLIOGRAPHY / HESIOD / HESIODS WORKS AND DAYS; lines 1802-1902 confidence: medium

Badness is easy, near, and reached by a smooth road, while the gods have put sweat before Goodness; her path is long, steep, rough at first, and easier after the top is reached.

Goodness is reached by a long, steep, rough path involving sweat, with a top after which she becomes easier to reach.
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Hesiod, the Homeric Hymns, and Homerica THE IDAEAN DACTYLS / THE THEOGONY / THE CATALOGUES OF WOMEN AND EOIAE1701 / II. 1745; lines 4266-4319 confidence: medium

An eagle catches up Ganymede for Zeus because of his beauty; Diomede bears Hyacinthus, whom Phoebus unwittingly kills with a disk.

An eagle catches up Ganymede for Zeus because Ganymede rivals the immortals in beauty.
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Hesiod, the Homeric Hymns, and Homerica THE IDAEAN DACTYLS / THE THEOGONY / THE CATALOGUES OF WOMEN AND EOIAE1701 / II. 1745; lines 4266-4319 confidence: high

An eagle catches up Ganymede for Zeus because Ganymede rivals the immortals in beauty.

An eagle catches up Ganymede for Zeus because Ganymede rivals the immortals in beauty.
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Hesiod, the Homeric Hymns, and Homerica THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY; lines 3012-3099 confidence: high

Obriareus, Cottus, and Gyes are bound in cruel bonds by their father and made to dwell beneath the earth at its borders in grief.

Obriareus, Cottus, and Gyes are confined beneath the earth and later brought back to the light by Zeus and the gods.
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Hesiod, the Homeric Hymns, and Homerica THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY; lines 3012-3099 confidence: high

The son of Cronos and the other deathless gods born from Rhea and Cronos brought the captives back to the light at Earth’s advice, because Earth said they would help the gods win victory.

The three bound figures are brought from cruel bondage under misty or murky gloom back to the light.
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Hesiod, the Homeric Hymns, and Homerica THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY; lines 3293-3404 confidence: medium

Maia bears Hermes to Zeus; Semele bears Dionysus to Zeus, a mortal woman bearing an immortal son, and both are now gods; Alcmena bears Heracles to Zeus.

Semele is said to now be a god; Ariadne is made deathless and unageing; Heracles lives among the undying gods after his toils.
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Hesiod, the Homeric Hymns, and Homerica THE THEOGONY / THE CATALOGUES OF WOMEN AND EOIAE1701 / II. 1745 / THE SHIELD OF HERACLES; lines 4706-4757 confidence: low

Ares draws his sword and attacks; Heracles wounds Ares' thigh below the shield and casts him down; Panic and Dread place him in his chariot and drive to high Olympus.

Panic and Dread place wounded Ares in a chariot and drive him to high Olympus.
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Hesiod, the Homeric Hymns, and Homerica THE THEOGONY / THE CATALOGUES OF WOMEN AND EOIAE1701 / II. 1745 / THE SHIELD OF HERACLES; lines 4706-4757 confidence: medium

Ares draws his sword and leaps at Heracles; Heracles wounds his exposed thigh with a spear-thrust and casts him down. Panic and Dread drive his chariot and horses near, lift him into the car, and lash the horses toward high Olympus.

After Ares is wounded, Panic and Dread place him in a chariot and drive to high Olympus.
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Hesiod, the Homeric Hymns, and Homerica V. TO APHRODITE / VI. TO APHRODITE / VII. TO DIONYSUS / VIII. TO ARES; lines 7052-7068 confidence: medium

Ares is invoked with martial epithets including strength, chariot-riding, golden helmet, shield, bronze harness, spear, city-saving power, and defense of Olympus.

Ares is described as chariot-rider, borne by blazing steeds, whirling a fiery sphere among planets, and located above the third firmament.
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Hesiod, the Homeric Hymns, and Homerica XII. TO HERA / XIII. TO DEMETER / XIV. TO THE MOTHER OF THE GODS / XV. TO HERACLES THE LION-HEARTED; lines 7133-7143 confidence: medium

Heracles formerly wandered over unmeasured land and sea at Eurystheus' command, doing and enduring many violent deeds.

The passage contrasts Heracles' former wandering and suffering with his present happy life in snowy Olympus.
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Hesiod, the Homeric Hymns, and Homerica XII. TO HERA / XIII. TO DEMETER / XIV. TO THE MOTHER OF THE GODS / XV. TO HERACLES THE LION-HEARTED; lines 7133-7143 confidence: medium

Heracles formerly wandered over unmeasured land and sea at King Eurystheus’s bidding, doing many violent deeds and enduring many things.

The hymn contrasts Heracles’s former wandering and suffering with his present happy life in snowy Olympus.
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Hesiod, the Homeric Hymns, and Homerica XXVIII. TO ATHENA / XXIX. TO HESTIA / XXX. TO EARTH THE MOTHER OF ALL / XXXI. TO HELIOS; lines 7390-7410 confidence: medium

Helios rides in his chariot, shines upon men and gods, and gazes from his golden helmet.

Helios rides a chariot, rests at the highest point of heaven, and then drives down through heaven to Ocean.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals CHAPTER II. / THE SURVIVAL OF PAGAN DEITIES. / GELLOUDES. / STRIGES.; lines 10680-10770 confidence: high

Telonia means “custom-houses”; the soul after death is believed to voyage upward from earth to God and “must bear the scrutiny of aërial customs-officers.”

The soul after death is believed to voyage upward from earth to God and encounter the scrutiny of aerial customs-officers or custom-houses.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals FOOTNOTES: / M.D.VI. / CHAPTER III. / THE COMMUNION OF GODS AND MEN.; lines 12815-12911 confidence: medium

Death is said not to have been the only path to the heavens or Hades; some passed there living by divine grace, and a minstrel and hero returned from the gods below by lyre or club.

The passage says kings, prophets, warriors, and fair women passed to the heavens or the house of Hades living and unscathed by the grace of the gods.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals FOOTNOTES: / M.D.VI. / CHAPTER III. / THE COMMUNION OF GODS AND MEN.; lines 12913-12973 confidence: medium

The passage says the ordinary Greek saw a gulf between himself and the gods but, in moments of imagination and exaltation, could rise to the divine plane, visualize the gods, and feel their presence.

The passage says the Greek, in heightened imagination and spiritual exaltation, could soar to a loftier plane where divine life was enacted.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals FOOTNOTES: / M.D.VI. / CHAPTER III. / THE COMMUNION OF GODS AND MEN.; lines 13699-13793 confidence: high

In a ballad, the speaker wishes to fly as a bird to Mesolonghi; a golden bird answers and says Charos stands over Turkish ships that will turn to ashes.

The golden bird says it is Tsamados, who died fighting at Navarino, has come to the world from the heavens, speaks with the living, and then flies back to heaven.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals FOOTNOTES: / M.D.VI. / CHAPTER III. / THE COMMUNION OF GODS AND MEN.; lines 13795-13875 confidence: high

The passage says Homeric observation of burnt offerings concerned flame brightness and smoke ascent, not entrails, and showed whether sacrifice and prayers were accepted or rejected.

The passage says Homeric sacrifice-divination watched the brightness of flame and ascent of smoke to learn whether sacrifice and prayers were accepted or rejected.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals GENERAL INDEX 607-617 / INDEX OF GREEK WORDS AND PHRASES 618-620 / CHAPTER I. / INTRODUCTORY.; lines 1954-2035 confidence: high

Local Maina tradition is said to see Michael with a drawn sword near the caves of Taenarus, the route of Heracles’ ascent with Cerberus from the lower world and a known descent thereto.

The caves of Taenarus are described as the route through which Heracles ascended with Cerberus from the lower world and as a known descent thereto.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / THE SURVIVAL OF PAGAN DEITIES.; lines 3218-3309 confidence: high

Giants rebel against God, climb a mountain and hurl rocks; God throws thunderbolts, killing many. One rebel ties reeds to reach heaven and is burnt to ashes; after a last assault, survivors are shut beneath a mountain. The reed episode is noted as possibly recalling Prometheus.

The giants climb a mountain, hurl rocks at God, and one rebel attempts to reach heaven with tied reeds.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / THE SURVIVAL OF PAGAN DEITIES.; lines 3218-3309 confidence: high

The king uses dead bird wings to fly from the pit but falls into the sea when rain loosens them. A sea god strikes him with a three-pronged fork and changes him into a dolphin until a maiden marries him; after he saves a shipwrecked king and daughter, the princess marries him and the spell breaks.

The imprisoned king fastens a dead bird's wings to his hands and flies up out of the pit, carrying away the mound.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / THE SURVIVAL OF PAGAN DEITIES.; lines 3311-3387 confidence: high

The passage compares the strongest king with Aristomenes thrown into a pit and saved by eagles, notes strength residing in hair in relation to Scylla and Nisus, and identifies clay-fastened wings followed by a fall into the sea as Icarus-like.

The passage says the hero fastens wings to his arms with clay and then falls into the sea, containing the essentials of the legend of Icarus.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / THE SURVIVAL OF PAGAN DEITIES.; lines 3539-3624 confidence: medium

The young man, in a forest among mountains at night, sees a bright light and finds “forty dragons” watching “an enormous cauldron that was boiling on the fire”; he lifts the cauldron with one hand.

The young man’s strength leads the dragons to choose him for the rescue; he ascends the high tower by a nail ladder, kills the dragons, and reaches the captive daughter.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals THE BENEFIT OF DISSOLUTION. / FOOTNOTES: / CHAPTER VII. / THE UNION OF GODS AND MEN.; lines 25632-25708 confidence: high

The passage says Plato’s Phaedo teaches the body’s perishability and the soul’s immortality, while also using the belief that pure humans may attain godhead; it summarizes moral categories of souls in retributive metempsychosis.

The pure lover of knowledge is said to enter the ranks of gods, and Plutarch is cited for a related rise from human soul to hero, daemon, and godhead.
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Pausanias's Description of Greece, Volume I, Translated with a Commentary by J. G. Frazer VOL, I. E / VOL. 1. F / VOL. I. G / VOL. I. H; lines 2453-2571 confidence: medium

The sanctuary of Dionysus near the theatre contains temples, statues, and a painting of Dionysus bringing Hephaestus to heaven; the accompanying legend tells of Hera throwing Hephaestus down, Hephaestus trapping Hera with a golden chair with invisible fetters, and Dionysus making Hephaestus drunk and bringing him to heaven.

Dionysus makes Hephaestus drunk and brings him up to heaven after Hephaestus refuses other gods.
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Pausanias's Description of Greece, Volume I, Translated with a Commentary by J. G. Frazer VOL, I. E / VOL. 1. F / VOL. I. G / VOL. I. H; lines 2692-2790 confidence: medium

The narrator has read verse in which Musaeus receives the gift of flight from the North Wind, but says Onomacritus wrote it and that only a hymn to Demeter is certainly genuine for Musaeus.

Verse is said to describe Musaeus receiving the gift of flight from the North Wind.
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Pausanias's Description of Greece, Volume I, Translated with a Commentary by J. G. Frazer VOL. I. AA / VOL. I, BB / VOL. I. DD / VOL. I, EE; lines 8211-8328 confidence: medium

The Troezenians deny that Hippolytus was dragged to death by his horses, do not show his grave though they know it, and believe the Charioteer in the sky is Hippolytus honored by the gods.

The Troezenians identify the Charioteer in the sky as Hippolytus and describe this as honor from the gods, while rejecting the horse-dragging death account.
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Phaedrus PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 2188-2244 confidence: high

The soul traverses heaven; when perfect and fully winged it soars upward and orders the world, while the imperfect soul loses wings, droops, settles on solid ground, and receives an earthly frame.

The perfect soul is fully winged and soars upward, while the imperfect soul loses wings and descends to embodied life.
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Phaedrus PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 2188-2244 confidence: high

The soul traverses heaven; when perfect and winged it soars upward and orders the world, while when imperfect it loses its wings, droops, settles on the ground, and receives an earthly frame.

The perfect and fully winged soul is described as soaring upward and traversing heaven.
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Phaedrus PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 2246-2321 confidence: high

The wing is most akin to the divine, carries what is downward into the upper region, grows when nourished by beauty, wisdom, and goodness, and wastes when fed by evil and foulness.

The passage repeatedly describes the soul's wing as lifting it upward toward the habitation of the gods, with souls striving to follow God and reach the upper world.
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Phaedrus PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 2246-2321 confidence: high

The wing is described as akin to the divine, tending to soar upward; it is nourished by beauty, wisdom, and goodness, but wastes when fed by evil and foulness.

The passage repeatedly describes upward movement by wings and chariots toward the upper region, the vault of heaven, and the realm beyond heaven.
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Phaedrus PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 2323-2387 confidence: high

Souls require ten thousand years to return and grow wings; the philosopher or philosophical lover may gain wings in the third thousand-year period and depart after three such periods.

The soul grows wings, returns to its original place, and the lover wishes to fly upward from the world below.
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Phaedrus PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 2323-2387 confidence: medium

The passage recalls a blessed former vision with Zeus and other gods, shining beauty, pure light, and innocence before the soul's present embodiment, described as a living tomb and shell-like prison.

The passage recalls a blessed vision in company with Zeus and other gods, with shining beauty and pure light, before embodiment.
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Phaedrus PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 2323-2387 confidence: high

Souls usually require ten thousand years to return and grow wings; philosophical souls or philosophical lovers may acquire wings in the third thousand-year period.

Philosophical or loving souls acquire wings, look upward, and desire to fly away toward the realm recalled through beauty.
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Phaedrus PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 2389-2457 confidence: medium

The uninitiated or corrupted person does not rise to true beauty and pursues pleasure; the recently initiated spectator of otherworldly glories sees a godlike beloved, feels awe, reveres him, and would sacrifice to him as to an image of a god.

The passage says the uninitiated person does not easily rise out of this world to the sight of true beauty in the other world.
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Phaedrus PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 2389-2457 confidence: high

While the lover gazes, a reaction of heat and perspiration occurs; beauty enters through the eyes, the wing moistens, closed parts melt, the wing swells and grows, and the whole soul is said once to have been winged.

The soul is described as once winged and as growing wings again when it receives the effluence and motion of beauty through sight.
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Phaedrus PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 2389-2457 confidence: medium

The uninitiated or corrupted person does not easily rise to true beauty, while the recently initiated spectator has seen many glories in the other world.

The uncorrupted goal is described as rising out of this world to the sight of true beauty in the other world.
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Phaedrus PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 2389-2457 confidence: high

As the lover gazes, beauty comes through the eyes; the wing moistens, warms, melts open, and begins to grow through the soul.

The soul is described as once wholly winged and as growing wings when it receives beauty through the eyes.
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Phaedrus PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 2551-2634 confidence: high

If self-control and philosophy prevail, the pair live in happiness and harmony, master themselves, free virtuous soul-elements, and at the end are light and winged for flight after a heavenly or Olympian victory.

The disciplined pair become light and winged for flight, begin a heavenward pilgrimage, avoid darkness beneath the earth, live in light, and later receive matching wings.
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Phaedrus PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 2551-2634 confidence: high

If self-control, order, and philosophy prevail, the pair live in happiness and harmony, master themselves, enslave vicious elements, emancipate virtuous elements, and become light and winged for flight.

The passage connects self-control, philosophy, lightness, wings, flight, a heavenward pilgrimage, and later receipt of wings.
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Phaedrus PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 2636-2763 confidence: high

Socrates notes the grasshoppers chirruping overhead at noon, imagines them laughing if the speakers sleep, and compares continued discourse to Odysseus sailing past siren voices; he says the grasshoppers may grant gifts from the gods.

The Muses make a return to the grasshoppers by granting hungerless, thirstless song; the grasshoppers in turn report to the Muses in heaven who honors them on earth, helping humans receive the Muses' love.
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Phaedrus PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 2636-2763 confidence: medium

The grasshoppers' reports win the love of Terpsichore for dancers, Erato for lovers, and Calliope and Urania for philosophers; Calliope and Urania are associated with heaven and thought.

Calliope and Urania are said to be chiefly concerned with heaven and thought, divine as well as human, and the grasshoppers report philosophers to them.
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Phaedrus PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 3781-3808 confidence: medium

Socrates says Isocrates’ genius soars above Lysias’ orations, predicts his improvement beyond former rhetoricians, says divine inspiration will lead him to higher things, and calls this a message from the gods dwelling in the place.

Socrates says Isocrates has divine inspiration leading him to higher things and an element of philosophy in his nature.
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Phaedrus PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 3781-3808 confidence: medium

Socrates says Isocrates has genius above Lysias' orations, will improve with age, will surpass former rhetoricians, will not be satisfied with rhetoric, has divine inspiration leading him higher, and has philosophy in his nature.

Socrates says Isocrates has divine inspiration that will lead him to higher things and an element of philosophy in his nature.
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Phaedrus Phaedrus / PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE.; lines 1300-1387 confidence: medium

A long period is described through clouds, darkness, lack of light, lack of life or aspiration, no love of knowledge, failure to pierce mists or scale heights of knowledge, and being lost in doubt and ignorance.

The passage explicitly says the age did not go forward and scale the heights of knowledge.
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Phaedrus Phaedrus / PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE.; lines 1300-1387 confidence: medium

The age "did not attempt to pierce the mists" or "scale the heights of knowledge," but was lost in doubt and rested on tradition and authority.

The passage contrasts a backward-looking age with the unattempted movement to go forward and scale the heights of knowledge.
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Phaedrus Phaedrus / PHAEDRUS / INTRODUCTION.; lines 1190-1207 confidence: high

"the 'wing of the soul' is renewed and gains strength"; the soul is raised above earthly opinions and waits for what God may reveal in this or another life.

The soul's wing is renewed and strengthened, and the soul is raised above earthly manikins and opinions.
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Phaedrus Phaedrus / PHAEDRUS / INTRODUCTION.; lines 1190-1207 confidence: high

"the 'wing of the soul' is renewed and gains strength"

The passage says the soul's wing is renewed and that she is raised above earthly manikins and their opinions.
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Phaedrus Phaedrus / PHAEDRUS / INTRODUCTION.; lines 154-206 confidence: high

All soul is immortal as the source of motion; its form is figured as a charioteer with a pair of winged steeds; divine steeds are immortal, the human team includes one mortal and one immortal, and soul ascends to heaven or loses plumes and settles on earth.

The immortal soul soars upward into the heavens, while the mortal drops its plumes and settles upon the earth.
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Phaedrus Phaedrus / PHAEDRUS / INTRODUCTION.; lines 154-206 confidence: high

All soul is immortal and source of motion; its form is figured as a charioteer with a pair of winged steeds; divine steeds are immortal, while the human pair includes one mortal and one immortal; the immortal soul soars heavenward and the mortal drops plumes to earth.

The soul is figured as a charioteer with winged steeds, including mortal and immortal components, and is described as soaring upward or dropping to earth.
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Phaedrus Phaedrus / PHAEDRUS / INTRODUCTION.; lines 208-288 confidence: high

The wing raises the soul to the upper world; Zeus goes forth in a winged chariot followed by gods, demi-gods, and human souls; at the feast the gods ascend to the heights of the empyrean, while Hestia remains at home.

The wing carries the soul upward to behold divine beauty, wisdom, goodness, and the gods’ procession ascends to the empyrean and the world beyond.
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Phaedrus Phaedrus / PHAEDRUS / INTRODUCTION.; lines 208-288 confidence: high

A soul may descend into a beast and return to human form; human form belongs to a soul that once saw truth; the philosopher remembers another world through earthly beauty and recalls heavenly justice, wisdom, temperance, truth, holy mysteries, pure light, and existence before embodiment.

The soul is described as not yet entombed in the body and later as a bird eager to quit its cage, fluttering and looking upward.
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Phaedrus Phaedrus / PHAEDRUS / INTRODUCTION.; lines 208-288 confidence: high

Wings carry the soul upward; Zeus goes forth in a winged chariot, followed by gods, demi-gods, and human souls; the gods ascend to the empyrean, while Hestia remains at home.

The passage repeatedly describes wings, chariots, and souls rising to heaven or the empyrean to behold divine realities.
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Phaedrus Phaedrus / PHAEDRUS / INTRODUCTION.; lines 290-374 confidence: high

The lover's soul follows the beloved in modesty and holy fear; self-controlled lovers attain happiness and heavenly victory, leave the body, proceed on pilgrimage, receive wings, and fly away.

The lovers leave the body, proceed on a pilgrim's progress, receive wings, and fly away.
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Phaedrus Phaedrus / PHAEDRUS / INTRODUCTION.; lines 290-374 confidence: high

Self-controlled lovers live happily, master themselves, leave the body, proceed on a pilgrim's progress, receive wings, and fly away with the same wings.

The lovers leave the body, proceed on a pilgrim's progress, receive wings, and fly away.
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Phaedrus Phaedrus / PHAEDRUS / INTRODUCTION.; lines 457-547 confidence: medium

Higher rhetoric is based on dialectic; dialectic is inspiration akin to love; true knowledge of heaven and earth rests on enthusiasm or love of ideas present in this world and another. Love is divided into interested love, disinterested or mad love fixed on sense objects, and disinterested love directed toward the unseen.

The three degrees of love move from interested love to sense-directed mad love and then to disinterested love directed toward the unseen and dialectic.
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Phaedrus Phaedrus / PHAEDRUS / INTRODUCTION.; lines 549-637 confidence: medium

Plato is said to have a higher purpose than showing Socrates as a rival of Athenian rhetoricians; Lysias’ speech contains a germ of truth, Socrates develops it, and successive views of love yield to a higher view.

The passage describes passionate and interested forms of love yielding to a higher view of love.
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Phaedrus Phaedrus / PHAEDRUS / INTRODUCTION.; lines 639-716 confidence: medium

Purified souls would see the world transformed into heavenly beauty, be accompanied by a divine idea, preserve ideals of justice, holiness, and truth, and renew them at the fountain of light.

The pair move from earthly passion toward heavenly beauty, a divine idea, service of God, and eventual contemplation of absolute realities.
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Phaedrus Phaedrus / PHAEDRUS / INTRODUCTION.; lines 639-716 confidence: medium

After attaining the exalted state, the two may marry or live in holy friendship, serve God and humanity, grow more alike, figuratively grow dove-like wings, appear to die one after the other, reunite in another state, behold absolute realities, converse with blessed souls, serve God, and trace creation to its author.

The lovers are figuratively described as growing wings like doves and being ready to fly away together and rest.
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Phaedrus Phaedrus / PHAEDRUS / INTRODUCTION.; lines 639-716 confidence: medium

"they grew wings like doves" and were ready to fly away together and rest.

The passage says figuratively that the two grow wings like doves and are ready to fly away together and be at rest.
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Phaedrus Phaedrus / PHAEDRUS / INTRODUCTION.; lines 718-802 confidence: medium

The charioteer is identified with reason, the black horse with sensual or concupiscent nature, and the white horse with rational or moral impulse; the passage compares the image with Parmenides but says Parmenides' horses are not allegorical and belong to a chariot approach to light and the goddess of truth.

In the comparison with Parmenides, the poet approaches in a chariot to the regions of light and the house of the goddess of truth.
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Phaedrus Phaedrus / PHAEDRUS / INTRODUCTION.; lines 718-802 confidence: medium

The charioteer-and-steeds image is compared with Parmenides, but the passage says Parmenides' horses are not allegorical and that the poet approaches in a chariot to regions of light and the house of the goddess of truth.

In the comparison to Parmenides, a chariot approaches regions of light and the house of the goddess of truth.
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Phaedrus Phaedrus / PHAEDRUS / INTRODUCTION.; lines 804-884 confidence: high

The passage states that figurative meaning may break through as in scriptural parables and prophecies; charioteers and steeds stand on the dome of heaven and behold intangible invisible essences not objects of sight.

The passage describes charioteers and steeds on the dome of heaven beholding invisible essences, and later says forms are seen by the eye of the soul in a heavenly journey.
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Phaedrus Phaedrus / PHAEDRUS / INTRODUCTION.; lines 804-884 confidence: medium

“the charioteers and their steeds stand upon the dome of heaven” and behold intangible invisible essences not objects of sight.

The passage describes a heavenly journey in which the soul, through the image of charioteer and steeds, encounters absolute forms and invisible essences.
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Phaedrus Phaedrus / PHAEDRUS / INTRODUCTION.; lines 886-959 confidence: medium

"there are two kinds of love, a lower and a higher"; the higher rises above animal wants and contemplates forms of justice, temperance, and holiness.

Higher love is described as rising above animal wants and contemplating forms of justice, temperance, and holiness.
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Phaedrus Phaedrus / PHAEDRUS / INTRODUCTION.; lines 886-959 confidence: medium

The passage distinguishes lower and higher love, describes higher love as contemplating forms with religious awe, compares the opposition to flesh and spirit in St. Paul, and mentions the rational soul mastering both steeds in spiritual combat.

Higher love is described as rising above animal wants and contemplating forms of justice, temperance, and holiness.
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Plutarch's Morals CONSOLATORY LETTER TO HIS WIFE. / THAT VIRTUE MAY BE TAUGHT. / ON VIRTUE AND VICE. / ON MORAL VIRTUE.; lines 4863-4933 confidence: medium

Badness in a disordered mind has degrees and abates under reason, which illuminates and cleanses the soul; progress is compared to coming upward out of a ravine.

Progress is imaged as coming upward out of a ravine, moving steadily forward on a road, and being winged toward an end.
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Plutarch's Morals ON ABUNDANCE OF FRIENDS. / ON RESTRAINING ANGER. / A DIALOGUE BETWEEN SYLLA AND FUNDANUS. / PLUTARCH SENDS GREETING TO PACCIUS.; lines 11759-11860 confidence: medium

Diogenes jokes while being sold, Socrates philosophizes in prison, and Phaeethon reaches heaven but weeps for his father's horses and chariot.

Phaeethon is said to get up to heaven but still weep because he does not receive his father's horses and chariot.
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Plutarch's Morals ON RESTRAINING ANGER. / A DIALOGUE BETWEEN SYLLA AND FUNDANUS. / PLUTARCH SENDS GREETING TO PACCIUS. / ON ENVY AND HATRED.; lines 14231-14307 confidence: high

Souls of the dead mount into the air; the air forms fiery bubbles that break, after which the souls assume human forms and move upward, circularly, or with mixed upward and downward motion.

The souls of the dead are described as mounting into the air, with some darting straight upward and others moving in mixed upward and downward courses.
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Plutarch's Morals ON RESTRAINING ANGER. / A DIALOGUE BETWEEN SYLLA AND FUNDANUS. / PLUTARCH SENDS GREETING TO PACCIUS. / ON ENVY AND HATRED.; lines 14309-14386 confidence: high

The guide says this is the way Dionysus ascended to heaven and later took up Semele, calling it the place of Oblivion; he drags Thespesius away and explains that pleasure moistens the intellect and weighs the soul down toward generation.

The place of Oblivion is identified as the way Dionysus went up to heaven and by which he later took up Semele.
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Plutarch's Morals ON RESTRAINING ANGER. / A DIALOGUE BETWEEN SYLLA AND FUNDANUS. / PLUTARCH SENDS GREETING TO PACCIUS. / ON ENVY AND HATRED.; lines 14388-14420 confidence: medium

The guide says Thespesius cannot know or see Apollo’s oracle because the earthiness of the soul keeps it from soaring upward and dependent on the body.

The guide says Apollo’s oracle cannot be seen because the earthiness of the soul prevents it from soaring upward and keeps it dependent on the body.
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Plutarch's Morals PLUTARCH SENDS GREETING TO PACCIUS. / ON ENVY AND HATRED. / AGAINST BORROWING MONEY. / ON EXILE.; lines 15667-15804 confidence: high

Phaethon and Tantalus are said to have reached heaven but to have fallen into the greatest misfortunes through folly.

Phaethon and Tantalus are paired as figures who reached heaven but fell into great misfortunes because of folly.
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Plutarch's Morals PLUTARCH'S MORALS. / ON EDUCATION. / ON LOVE TO ONE'S OFFSPRING. / ON LOVE.; lines 2115-2184 confidence: medium

Despite theological differences, the speaker says poets, legislators, and philosophers all register Love as a god; Love is called king, ruler, and governor, crowned from Helicon to the Academy by Hesiod, Plato, and Solon, in royal apparel, in a chariot drawn by friendship and intimacy, and soaring toward beautiful and divine things.

The passage says Love soars aloft to the most beautiful and divine things.
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Plutarch's Morals PLUTARCH'S MORALS. / ON EDUCATION. / ON LOVE TO ONE'S OFFSPRING. / ON LOVE.; lines 2273-2352 confidence: high

The noble lover uses visible bodily beauty as memory of divine beauty; after death the true lover does not return as a sensual ghost, but goes to the other world, has wings, is initiated, spends time above with his Deity, returns to the meadows of the Moon and Aphrodite, sleeps, and begins a new existence.

The true lover enters the other world, has wings, is initiated, remains above with his Deity, returns to meadows of the Moon and Aphrodite, sleeps, and begins a new existence.
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Symposium Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 1661-1745 confidence: high

Primeval humans are mighty and attack the gods; the passage cites Otys and Ephialtes as a tale of figures who dared to scale heaven and lay hands upon the gods.

Primeval humans attack the gods, and the passage cites Otys and Ephialtes as figures who dared to scale heaven and lay hands upon the gods.
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Symposium Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 2394-2475 confidence: high

The correct progress begins with beautiful forms, then one beautiful form, all beautiful forms, beauty of mind, care for a virtuous soul, birth of improving thoughts, and contemplation of the beauty of institutions and laws.

The lover progresses through ordered stages from one beautiful form to all forms, mind, laws, sciences, the vast sea of beauty, and a revealed single science of beauty everywhere.
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Symposium Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 2394-2475 confidence: high

The seeker begins with one beautiful form, advances to all beautiful forms, beauty of mind, laws and institutions, sciences, the vast sea of beauty, and the final vision of the science of beauty everywhere.

The seeker moves from one beautiful form to all forms, minds, laws, sciences, and the final vision of beauty everywhere.
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Symposium Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 2477-2569 confidence: high

The instructed lover, having learned due order in the things of love, nears the end and perceives a wondrous beauty that is everlasting, separate, simple, and unchanged.

The passage describes being instructed in due order, mounting upward from earthly beauties through successive stages, and arriving at knowledge of absolute beauty.
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Symposium Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 2477-2569 confidence: high

"begin from the beauties of earth and mount upwards ... using these as steps only" toward the notion and essence of absolute beauty.

The passage explicitly describes mounting upward from earthly beauties as steps toward the essence of beauty.
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Symposium Symposium / SYMPOSIUM / INTRODUCTION.; lines 233-318 confidence: high

The original beings are terribly strong and swift, try to scale heaven and attack the gods, and cause debate in the celestial councils about pride and sacrifices.

The original beings attempt to scale heaven and attack the gods; Zeus answers by cutting them in two.
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Symposium Symposium / SYMPOSIUM / INTRODUCTION.; lines 233-318 confidence: high

The original beings are described as strong and swift, attempting to scale heaven and attack the gods; the gods deliberate over human pride and the fear of losing sacrifices.

Original humans attempt to scale heaven and attack the gods; Zeus responds by halving them to reduce their strength.
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Symposium Symposium / SYMPOSIUM / INTRODUCTION.; lines 320-409 confidence: high

Diotima says she will initiate the listener into greater mysteries: one should proceed from one fair form to many, to minds, laws, institutions, sciences, and finally to the vision of universal beauty, purification, creations of virtue and wisdom, friendship with God, and immortality.

Diotima explicitly speaks of initiation into greater mysteries and describes a stepwise movement from bodily beauty to universal beauty, purification, and immortality.
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Symposium Symposium / SYMPOSIUM / INTRODUCTION.; lines 320-409 confidence: high

Diotima announces initiation into the greater mysteries: the lover proceeds from one fair form to many, to beautiful minds, laws, institutions, sciences, and finally universal beauty, beheld by the mind’s eye, producing virtue, wisdom, divine friendship, and immortality.

The passage gives a clear ordered progression from one fair form to many forms, minds, laws, sciences, and the final vision of universal beauty.
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Symposium Symposium / SYMPOSIUM / INTRODUCTION.; lines 411-502 confidence: high

The passage describes a mystery of love beyond sex, Socrates as passionate but self-controlled, love in the Phaedrus and Symposium as mystical contemplation of beauty and goodness, passion rising from mire to philosophical heights, and highest love fixed on pure abstraction.

Love is described as mystical contemplation of the beautiful and good; passion can rise from mire to loftiest heights and penetrate the secret of philosophy, ending in love of a pure abstraction.
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Symposium Symposium / SYMPOSIUM / INTRODUCTION.; lines 411-502 confidence: high

The passage describes a mystery of love in man beyond immediate sex; Socrates is passionate but self-controlled; love in Phaedrus and Symposium is mystical contemplation of the beautiful and good and can rise to philosophy's highest secret.

The passage says love can rise to the loftiest heights, penetrate philosophy's inmost secret, and become mystical contemplation of the beautiful and good.
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Symposium Symposium / SYMPOSIUM / INTRODUCTION.; lines 593-675 confidence: low

Agathon's rhetoric is said to elevate the soul to sunlit heights; he distinguishes Love from Love's works, hints that Love is always of beauty, and speaks of Love as creator and artist.

Agathon's rhetoric is said to elevate the soul to sunlit heights.
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Symposium Symposium / SYMPOSIUM / INTRODUCTION.; lines 677-763 confidence: high

A higher region is described where love is satisfied in perfect beauty of eternal knowledge, beginning with earthly beauty and reaching a harmonious unity of existence; the highest summit is compared with that of the Republic, and a way upwards and downwards is named.

The passage describes movement from earthly and visible beauty through steps of a ladder toward perfect beauty, eternal knowledge, and a vision of the eternal.
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Symposium Symposium / SYMPOSIUM / INTRODUCTION.; lines 677-763 confidence: high

Love reaches a higher region of perfect beauty and eternal knowledge, beginning with earthly beauty and culminating in harmony and oneness; the passage uses images of a summit, upward and downward way, and ladder to heaven.

The passage describes a progression from earthly or visible beauty through abstract thought to a vision of the eternal and perfect beauty.
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Symposium Symposium / SYMPOSIUM / INTRODUCTION.; lines 765-833 confidence: medium

Philosophical upward progress is said to begin through youthful beauty, which becomes enthusiasm for ideal beauty and worship of a godlike image such as Apollo or Antinous.

The passage says the philosopher's upward progress begins through youthful beauty and becomes enthusiasm for ideal beauty.
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Symposium Symposium / SYMPOSIUM / INTRODUCTION.; lines 765-833 confidence: high

The philosopher is said to be incited to take the first step in upward progress by the beauty of young men and boys.

The philosopher is said to take the first step in upward progress through beauty, and love is described as enthusiasm for the ideal of beauty.
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Symposium Symposium / SYMPOSIUM / INTRODUCTION.; lines 923-996 confidence: high

The Phaedo offers comparison, but while the Phaedo and Phaedrus look to past and future states of existence, the Symposium has no break between worlds and rises by steps from sense particulars to universal reason and a single science.

The passage describes rising through regular steps or stages from particulars of sense to universal reason and finally to a single science.
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Symposium Symposium / SYMPOSIUM / INTRODUCTION.; lines 923-996 confidence: high

The Phaedo is compared with the Symposium; unlike Phaedo and Phaedrus, the Symposium has no break between this world and another but rises through steps from sense particulars to universals and a single science.

The passage describes movement from this world to another through steps or stages, from sense particulars to universals, and through higher degrees of initiation to the vision of beauty.
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The Argonautica INTRODUCTION / THE ARGONAUTICA / BOOK I / BOOK II; lines 2277-2362 confidence: medium

The ship passes the gentle river Parthenius, where the daughter of Leto cools her limbs in the waters after the chase before mounting to heaven.

The daughter of Leto cools her limbs in Parthenius’ waters after hunting and before mounting to heaven.
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The Argonautica The Argonautica / INTRODUCTION / THE ARGONAUTICA / BOOK I; lines 1110-1188 confidence: medium

Cyzicus, young and childless with his wife Cleite, leaves his bridal chamber for a banquet with the strangers; they exchange questions, and in the morning the voyagers climb Dindymum to view the sea paths and move ship to Chytus.

The voyagers climb mighty Dindymum to behold the various paths of the sea.
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The Argonautica The Argonautica / INTRODUCTION / THE ARGONAUTICA / BOOK I; lines 1276-1356 confidence: high

Mopsus tells Jason to climb rugged Dindymum and propitiate the mother of all blessed gods so the stormy blasts will cease; he says a halcyon conveyed the message while flying over sleeping Jason.

Jason and the heroes climb Dindymum and conduct rites for the goddess on the mountain summit.
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The Bacchae of Euripides CADMUS. / AGAVE. / DIONYSUS. / AGAVE.; lines 2981-3014 confidence: high

Stage direction: Agave goes out with her attendants on the side away from the Mountain; Dionysus rises upon the Cloud and disappears.

The stage direction states that Dionysus rises upon the Cloud and disappears.
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The Bacchae of Euripides DIONYSUS. / DIONYSUS. / CHORUS. / LEADER.; lines 1912-1928 confidence: medium

“Happy whoso hath risen, free, / Above his striving.”

The passage praises one who has “risen” free above striving.
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The Bacchae of Euripides DIONYSUS. / PENTHEUS. / DIONYSUS. / PENTHEUS.; lines 2078-2111 confidence: medium

Dionysus: “Thou shalt be borne on high!” Pentheus: “That were like pride!”

Dionysus says Pentheus shall be borne on high.
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The Bacchae of Euripides LEADER. / MESSENGER. / LEADER. / MESSENGER.; lines 2270-2387 confidence: medium

Pentheus says he cannot see the women and asks to mount a bank or pine. The Stranger bends a great pine's crown to the ground with strength described as not mortal, places the king in it, and lets it rise again.

Pentheus is raised into a pine tree to see the Maenads, is seen by them, and falls when the women topple the tree.
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The Bacchae of Euripides TEIRESIAS. / CADMUS. / TEIRESIAS. / CADMUS.; lines 452-476 confidence: medium

Cadmus urges that chariots be taken quickly to the mountain road.

Cadmus proposes travel to the mountain road, and the subsequent exchange concerns how they will be guided there.
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The Extant Odes of Pindar FOR CHROMIOS OF AITNA, / WINNER IN THE CHARIOT-RACE. / FOR THEAIOS OF ARGOS, / WINNER IN THE WRESTLING-MATCH.; lines 5167-5277 confidence: medium

Diomedes is made incorruptible and a god by the grey-eyed goddess; the earth blasted by Zeus' bolts receives the prophet, son of Oikleus.

Diomedes is said to have been made incorruptible and a god by the grey-eyed goddess.
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The Extant Odes of Pindar FOR CHROMIOS OF AITNA, / WINNER IN THE CHARIOT-RACE. / FOR TIMODEMOS OF ATHENS, / WINNER IN THE PANKRATION.; lines 4233-4282 confidence: medium

The speaker says the son of Timonoos must often pluck the noble flower of Isthmian games and conquer in the Pythian; the rising of Orion is said to be near the mountain-brood of Pleiads.

The ode says future victories are likely and compares one victory leading to another with the rising of Orion near the Pleiads; the footnote explains that one constellation's rising betokens the other's.
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The Extant Odes of Pindar FOR PHYLAKIDAS OF AIGINA, / WINNER IN THE PANKRATION. / FOR STREPSIADES OF THEBES, / WINNER IN THE PANKRATION.; lines 6010-6086 confidence: high

All mortals die and cannot attain the bronze-paved dwelling of the gods; winged Pegasos threw Bellerophon when he sought the heavenly habitations and the company of Zeus, and unrighteous joyance has a bitter end.

Bellerophon tries to enter heavenly habitations and mix with Zeus' company, but winged Pegasos throws him; the passage states that unrighteous joyance has a bitter end.
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The Extant Odes of Pindar FOR THERON OF AKRAGAS, / WINNER IN THE CHARIOT-RACE. / FOR THERON OF AKRAGAS, / WINNER IN THE CHARIOT-RACE.; lines 1013-1108 confidence: high

“when he ascended into Olympus” Herakles “gave charge ... to order the spectacle of the games, both the struggle of man with man, and the driving of the nimble car.”

Herakles is explicitly said to ascend into Olympus and give charge over the spectacle of games, contests, and chariot driving.
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The Extant Odes of Pindar FOR XENOKRATES OF AKRAGAS, / WINNER IN THE CHARIOT-RACE. / FOR MELISSOS OF THEBES, / WINNER IN THE PANKRATION.; lines 5745-5788 confidence: high

The son of Alkmene ascends to Olympus after searching the surface of the earth and hoary sea and making safe the way for sailing ships.

The passage says the son of Alkmene ascended to Olympus and now dwells beside the aegis-bearer with honor from the immortals.
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The Extant Odes of Pindar ODES OF PINDAR / TRANSLATED INTO ENGLISH / INTRODUCTION AND SHORT NOTES / ERNEST MYERS, M.A.; lines 67-105 confidence: high

"SON OF THE LIGHTNING, FAIR AND FIERY STAR, / STRONG-WINGED IMPERIAL PINDAR, VOICE DIVINE,"

The speaker asks to be lifted with Pindar in soarings high and far, and the passage uses winged, Pegasean, and chariot imagery around that elevation.
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The Extant Odes of Pindar WINNER IN THE LONG FOOT-RACE. / XIII. / FOR XENOPHON OF CORINTH, / WINNER IN THE STADION RACE AND IN THE PENTATHLON.; lines 2058-2168 confidence: high

Bellerophon binds the charm round the winged steed’s jaw, makes him his, and 'straightway he flew up' in brazen arms.

Bellerophon binds the divine charm around Pegasos’ jaw, makes the winged horse his own, and flies upward in armor.
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The Homeric Hymns IV. HYMN TO DEMETER / V. TO APHRODITE / VI. TO DIONYSUS / VII. TO ARES; lines 3384-3402 confidence: medium

“thou that whirlest thy flaming sphere among the courses of the seven stars of the sky, where thy fiery steeds ever bear thee above the third orbit of heaven”

Ares is described with a flaming sphere, fiery steeds, seven stars, and movement above the third orbit of heaven.
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The Homeric Hymns PREFACE / ESSAYS INTRODUCTORY / THE SO-CALLED HOMERIC HYMNS / THE HYMN TO APOLLO; lines 434-501 confidence: medium

The primal Being is said in some cases to retire from earth, dwell on high, and remain concerned with the behavior of the tribes.

The primal Being is said to retire from earth and now dwell on high.
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The Homeric Hymns XI. TO HERA / XII. TO DEMETER / XIII. TO THE MOTHER OF THE GODS / XIV. TO HERACLES THE LION-HEART; lines 3464-3474 confidence: medium

In former times Heracles wandered over land and sea at Eurystheus' bidding, wrought many deeds of fateful might, and endured many things.

The passage contrasts Heracles' former wandering, deeds, and endurance with his present joyful residence in snowy Olympus.
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The Iliad JUNO DECEIVES JUPITER BY THE GIRDLE OF VENUS. / BOOK XV. / ARGUMENT. / THE FIFTH BATTLE AT THE SHIPS; AND THE ACTS OF AJAX.; lines 14562-14665 confidence: medium

Jove commands his son to alarm the Greeks, shake his aegis, care for Hector, increase Hector's strength, and let Ilion conquer until the Achaeans flee to the ships and Hellespont.

Apollo descends from the Idaean mountain to the plain to carry out Jove's command and aid Hector.
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The Iliad POPES PREFACE TO THE ILIAD OF HOMER / THE ILIAD. / BOOK I. / THE CONTENTION OF ACHILLES AND AGAMEMNON.; lines 2616-2756 confidence: medium

Achilles asks Thetis to ascend to Olympus and petition Jove, recalling that she once summoned Briareus when gods threatened Jove with chains; Briareus stood at the throne with a hundred hands and the gods dropped the fetters.

Achilles asks Thetis to ascend to Olympus, and she promises to mount the brazen dome to move Jove’s tribunal.
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The Iliad POPES PREFACE TO THE ILIAD OF HOMER / THE ILIAD. / BOOK I. / THE CONTENTION OF ACHILLES AND AGAMEMNON.; lines 2616-2756 confidence: medium

Achilles asks Thetis to ascend Olympus, appeal to Jove, and remind him how she summoned Briareus during a heavenly rebellion, causing the gods to drop fetters and worship Jove.

Achilles asks Thetis to ascend to Olympus and appeal at Jove's tribunal; Thetis says she will mount the brazen dome after the gods return.
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The Iliad POPES PREFACE TO THE ILIAD OF HOMER / THE ILIAD. / BOOK I. / THE CONTENTION OF ACHILLES AND AGAMEMNON.; lines 2758-2898 confidence: medium

After twelve days the gods gather on Olympus. Thetis rises from the flood, reaches Jove's high seat, and supplicates him by touching his beard and knees.

Thetis rises from the flood and goes to the divine seats on Olympus, where the gods have assembled.
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The Iliad THE BREACH OF THE TRUCE, AND THE FIRST BATTLE. / BOOK V. / ARGUMENT. / THE ACTS OF DIOMED.; lines 5957-6098 confidence: medium

Iris finds the pale, wounded Venus, brings her to Mars, receives his chariot and golden rein for her, drives her into the sky, feeds the horses ambrosial food, and brings Venus before her mother.

Iris drives Venus in Mars's chariot, and the chariot rapidly scales the skies.
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The Iliad THE BREACH OF THE TRUCE, AND THE FIRST BATTLE. / BOOK V. / ARGUMENT. / THE ACTS OF DIOMED.; lines 5957-6098 confidence: medium

Iris finds the wounded Venus, brings her to Mars, obtains his golden-reined chariot, drives her to the sky, feeds the horses ambrosial food, and Venus appears before her mother in tears.

The wounded Venus receives Mars’s golden-reined chariot and is driven by Iris as the chariot scales the lofty skies.
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The Iliad THE BREACH OF THE TRUCE, AND THE FIRST BATTLE. / BOOK V. / ARGUMENT. / THE ACTS OF DIOMED.; lines 6517-6649 confidence: medium

The chariot flies through the sky; heaven's golden gates open, guarded by the winged Hours, and Juno reaches Olympus where Jove sits above the gods.

The goddesses travel by chariot through heaven to Olympus and then down from heaven to Troy.
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The Iliad THE BREACH OF THE TRUCE, AND THE FIRST BATTLE. / BOOK V. / ARGUMENT. / THE ACTS OF DIOMED.; lines 6517-6649 confidence: medium

The chariot flies through the sky; heaven's golden gates open under the winged Hours; Juno reaches Olympus, where Jove sits, and complains about Mars's destruction.

The goddesses' chariot passes through heaven's gates to Olympus and then descends from heaven to the Trojan plain.
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The Iliad THE BREACH OF THE TRUCE, AND THE FIRST BATTLE. / BOOK V. / ARGUMENT. / THE ACTS OF DIOMED.; lines 6651-6788 confidence: high

The wounded god is driven from combat in a dark cloud and rises over a dusky whirlwind to heaven.

Mars rises from combat in a cloud and scales heaven to the bright abodes of the gods.
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The Iliad THE BREACH OF THE TRUCE, AND THE FIRST BATTLE. / BOOK V. / ARGUMENT. / THE ACTS OF DIOMED.; lines 6651-6788 confidence: medium

Mars leaves the slain Periphas and attacks Diomed; Pallas deflects Mars' lance, Diomed throws a javelin urged by the goddess, wounds Mars, and Mars bellows before ascending in a cloud and whirlwind to heaven.

After being wounded and driven from combat, Mars rises in a cloud and whirlwind to the bright abodes of the gods.
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The Iliad The Iliad / CONCLUDING NOTE. / INTRODUCTION.; lines 1079-1154 confidence: medium

The passage imagines Homer’s immortal spirit in another heaven looking down on later nations making pilgrimages to a fountain caused to flow by his magic wand and seeing later great works brought into being by his songs.

The passage refers to the Apotheosis of Homer and imagines his immortal spirit looking down from another heaven on later peoples and works inspired by his songs.
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The Iliad The Iliad / CONCLUDING NOTE. / INTRODUCTION.; lines 1079-1154 confidence: medium

The passage imagines Homer's immortal spirit in another heaven looking down on peoples from Asia to Hercynia who make pilgrimages to a fountain caused to flow by his magic wand, and viewing later works produced through his songs.

The passage imagines Homer's immortal spirit in another heaven and refers to the Apotheosis of Homer.
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The Iliad THE RECONCILIATION OF ACHILLES AND AGAMEMNON. / BOOK XX. / ARGUMENT. / THE BATTLE OF THE GODS, AND THE ACTS OF ACHILLES.; lines 19044-19173 confidence: high

Ganymed, divinely fair, is snatched to upper air to bear Jove's cup as guest of the ambrosial feast.

Ganymed is described as divinely fair, snatched to the upper air, and appointed cupbearer to Jove.
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The Iliad THE RECONCILIATION OF ACHILLES AND AGAMEMNON. / BOOK XX. / ARGUMENT. / THE BATTLE OF THE GODS, AND THE ACTS OF ACHILLES.; lines 19044-19173 confidence: high

Tros, source of the Trojan name, has sons Ilus, Assaracus, and Ganymed; Ganymed is divinely fair and is snatched to the upper air to bear Jove's cup.

Ganymed is called divinely fair; heaven, enamoured, snatches him to the upper air to bear Jove's cup.
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The Iliad THE REDEMPTION OF THE BODY OF HECTOR. / CONCLUDING NOTE. / A. POPE / END OF THE ILIAD; lines 24313-24477 confidence: low

A Paradise Lost parallel describes arrival at heaven's gate, which self-opens wide on golden hinges.

A quoted parallel describes arrival at the gate of heaven, which opens of itself on golden hinges.
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The Iliad THE REDEMPTION OF THE BODY OF HECTOR. / CONCLUDING NOTE. / A. POPE / END OF THE ILIAD; lines 25189-25329 confidence: high

Heracles is described as a famous semi-divine subjugator, beloved by Zeus but condemned to labor for others; at the close of his career he is admitted to godhead and marries Hebe.

Heracles endures labors and persecution, then is admitted to godhead and receives Hebe in marriage.
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The Iliad THE SINGLE COMBAT OF HECTOR AND AJAX. / BOOK VIII. / ARGUMENT. / THE SECOND BATTLE, AND THE DISTRESS OF THE GREEKS.; lines 8832-8968 confidence: medium

The Thunderer travels from Ida to Olympus in a radiant chariot; Neptune unbraces the horses and fixes the car on its base.

The Thunderer moves from Ida's summits to the Olympian height and takes his elevated throne.
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The Iliad THE SINGLE COMBAT OF HECTOR AND AJAX. / BOOK VIII. / ARGUMENT. / THE SECOND BATTLE, AND THE DISTRESS OF THE GREEKS.; lines 8832-8968 confidence: medium

Zeus travels from Ida to Olympus in a flaming chariot; Neptune secures the car; Zeus sits enthroned in gold while Olympus shakes.

The Thunderer moves from Ida’s summits to the Olympian height and takes his throne in the shaking heavenly setting.
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The Iliad THE THIRD BATTLE, AND THE ACTS OF AGAMEMNON. / BOOK XII. / ARGUMENT. / THE BATTLE AT THE GRECIAN WALL.; lines 12294-12397 confidence: medium

Hector rushes up the walls, calls Trojans to the fleet with blazing brands, and the host ascends with scaling engines and many spears.

Hector flies up the walls and the Trojans ascend with scaling engines during the assault.
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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 3734-3874 confidence: high

The Aloads pile Ossa on Olympus and Pelion on Ossa, threaten ascent to heaven, say they will change sea to land and land to sea, woo Hera and Artemis, and bind Ares.

The Aloads pile Ossa, Olympus, and Pelion as a means to ascend to heaven.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer The Library, Volume I (Apollodorus), with an English Translation by James George Frazer / J. G, FRAZER.; lines 1426-1563 confidence: high

Hercules captures Oechalia, carries off Iole, receives a poisoned robe from Deianira, burns himself on a pyre on Mount Oeta, ascends to heaven, and marries Hebe.

Hercules burns himself on a pyre on Mount Oeta, ascends to heaven, and marries Hebe.
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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; lines 484-584 confidence: medium

The author says heroes are not gods descending toward humanity but men rising toward divinity, and cites divine or semi-divine honors paid to historically attested men.

The author says heroes are men on the upward road to divinity and describes posthumous traditions making their humanity hard to recognize.
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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; lines 708-799 confidence: medium

Some members of the pantheon are said to have probably begun as plain men and women, though their humble origins are obscured by fable.

The passage says some pantheon members may have begun as ordinary humans and describes heroes and heroines moving symbolically from earthly mortality toward heaven and temple cult.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL I. R / VOL. I, T / VOL. I, U / VOL. I. Y; lines 11817-11939 confidence: medium

The note says the god’s descent through deep water was celebrated yearly with nocturnal rites at a reedy pool; a lamb was thrown into the lake for the warder of hell, and hidden trumpets were sounded to summon Dionysus from the watery depths.

The note describes annual nocturnal rites for Dionysus’s watery descent, possible emergence from the pool, and traditions of resurrection and ascension with his mother.
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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 7237-7369 confidence: medium

For the crab's service to the hydra, Hera is said to have promoted it to the rank of a constellation in the sky, with Eratosthenes and Hyginus cited.

The editorial note says the crab that helped the hydra was promoted by Hera to the rank of a constellation in the sky.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL, I. Q / VOL I. R / VOL. I, T / VOL. I, U; lines 10953-11084 confidence: high

Althaemenes hears the oracle, fears murdering his father, leaves Crete with Apemosyne, settles in Rhodes, names Cretinia, ascends Atabyrium, sees Crete, and founds an altar of Atabyrian Zeus.

After leaving Crete, Althaemenes ascends Mount Atabyrium, sees Crete, remembers the gods of his fathers, and founds an altar of Atabyrian Zeus.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL, I. Q / VOL I. R / VOL. I, T / VOL. I, U; lines 11341-11455 confidence: medium

Zeus turned Dionysus into a kid to elude Hera's wrath; Hermes carried him to the nymphs of Nysa, whom Zeus later changed into stars called the Hyades.

The nymphs of Nysa who receive Dionysus are later changed by Zeus into stars named the Hyades.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL. 1, N / VOL, I. Q / VOL I. R / VOL. I, T; lines 10042-10172 confidence: medium

“When Hercules had been translated to the gods, his sons fled from Eurystheus and came to Ceyx.”

The narrative states that Hercules had been translated to the gods before his sons’ flight.
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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 6138-6275 confidence: high

Bellerophon mounts Pegasus, the winged steed and offspring of Medusa and Poseidon, soars high, and shoots down the Chimera from above.

Bellerophon mounts winged Pegasus, soars high, and kills the Chimera from above.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL. I, U / VOL. I. Y / VOL. I. Z / VOL. I. AA; lines 13813-13926 confidence: medium

After Callisto dies, Zeus takes the babe, names him Arcas, gives him to Maia to raise in Arcadia, and turns Callisto into a star called the Bear.

After Callisto perishes, Zeus turns her into a star and calls it the Bear.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL. I. M / VOL. 1, N / VOL, I. Q / VOL I. R; lines 9865-9960 confidence: high

Hercules proceeded to Mount Oeta in the Trachinian territory, constructed a pyre, mounted it, and ordered it to be kindled.

Hercules mounts a pyre; while it burns, a cloud and thunder carry him up to heaven, after which he obtains immortality.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL. I. M / VOL. 1, N / VOL, I. Q / VOL I. R; lines 9962-10040 confidence: high

Zenobius is said to describe Hercules' ascension to heaven in a cloud; Diodorus reports a lit pyre, thunderstorm, no bones, and the supposition that Hercules was translated to the gods.

Hercules is described as ascending to heaven in a cloud or being translated after the pyre; related notes describe fire-mediated raising to heaven.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL. I. M / VOL. 1, N / VOL, I. Q / VOL I. R; lines 9962-10040 confidence: medium

The Alberuni/Galen quotation says Asclepius was raised in a column of fire, with like accounts for Dionysos, Heracles, and others who benefited mankind; fire destroys the mortal part and raises the immortal soul to heaven.

The quoted note groups Dionysos, Heracles, and others as figures who labored for the benefit of mankind and were raised through fire-related translation traditions.
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The Odyssey BOOK X / AEOLUS, THE LAESTRYGONES, CIRCE. / BOOK XI / THE VISIT TO THE DEAD.88; lines 4969-5068 confidence: high

Iphimedeia, wife of Aloeus, boasts of Neptune's embrace and bears Otus and Ephialtes; the giant youths threaten Olympus and try to pile Ossa on Olympus and Pelion on Ossa to scale heaven, but Apollo kills them before maturity.

Otus and Ephialtes try to set Ossa on Olympus and Pelion on Ossa in order to scale heaven and make war on the gods.
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The Republic BOOK I. / BOOK II. / BOOK III. / BOOK IV.; lines 15157-15248 confidence: medium

Socrates says they are “near the spot” where they may “see the truth” and then says, “Come up hither... and behold the various forms of vice.”

Socrates says the speakers are near a spot where they may see truth clearly, invites the interlocutor to come up, and describes the argument as reaching a height like a tower of speculation.
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The Republic BOOK I. / BOOK II. / BOOK III. / BOOK IV.; lines 15157-15248 confidence: medium

“we are near the spot at which we may see the truth in the clearest manner with our own eyes”

Socrates says they are near a place where truth may be seen clearly, invites the interlocutor to come up, and compares the argument’s position to a height or tower of speculation.
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The Republic BOOK III. / BOOK IV. / BOOK V. / BOOK VI.; lines 18617-18744 confidence: medium

The lower intelligible subdivision uses figures as images and hypotheses, while the higher passes beyond hypotheses and goes up to a principle above hypotheses through ideas themselves.

The higher intellectual movement is described as the soul passing out of hypotheses and going up to a principle above hypotheses.
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The Republic BOOK III. / BOOK IV. / BOOK V. / BOOK VI.; lines 18617-18744 confidence: high

The lower intellectual subdivision uses figures as images and proceeds hypothetically downward; the higher passes out of hypotheses and goes up to a principle above hypotheses, through ideas themselves.

The higher intellectual subdivision is described as the soul going up beyond hypotheses to a principle above hypotheses.
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The Republic BOOK III. / BOOK IV. / BOOK V. / BOOK VI.; lines 18746-18778 confidence: high

Dialectic uses hypotheses not as first principles but as steps and points of departure, moves beyond them to the first principle of the whole, and descends again through ideas without sensible objects.

The passage explicitly describes reason as using hypotheses as steps, soaring beyond them, and ascending to a principle.
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The Republic BOOK III. / BOOK IV. / BOOK V. / BOOK VI.; lines 18746-18778 confidence: medium

Reason, by dialectic, uses hypotheses as steps and points of departure into a world above hypotheses, soars to the first principle of the whole, and descends again through ideas without sensible objects.

Dialectic is described as using hypotheses as steps, soaring beyond them to the first principle of the whole, and descending again through ideas.
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The Republic BOOK IV. / BOOK V. / BOOK VI. / BOOK VII.; lines 18781-18911 confidence: high

The released prisoner is reluctantly dragged up a steep and rugged ascent and held until forced into the presence of the sun, where he is pained, irritated, and dazzled.

The released prisoner is dragged up a steep rugged ascent from the cave toward the sun and upper world.
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The Republic BOOK IV. / BOOK V. / BOOK VI. / BOOK VII.; lines 18781-18911 confidence: high

The prisoner is “reluctantly dragged up a steep and rugged ascent” and forced into the presence of the sun.

The released prisoner is dragged up a steep and rugged ascent from the den toward the upper world and the sun.
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The Republic BOOK IV. / BOOK V. / BOOK VI. / BOOK VII.; lines 18913-19020 confidence: high

The speaker says the prison-house is the world of sight, the fire is the sun, and the upward journey is “the ascent of the soul into the intellectual world”; the idea of good is source of reason and truth.

The speaker explicitly interprets the upward journey as the ascent of the soul into the intellectual world, ending in the difficult vision of the good.
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The Republic BOOK IV. / BOOK V. / BOOK VI. / BOOK VII.; lines 18913-19020 confidence: high

The speaker says the prison-house is the world of sight, the fire’s light is the sun, and the upward journey is the ascent of the soul into the intellectual world.

The passage explicitly identifies the upward journey as the ascent of the soul into the intellectual world.
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The Republic BOOK IV. / BOOK V. / BOOK VI. / BOOK VII.; lines 19022-19142 confidence: high

"the best minds... must continue to ascend until they arrive at the good"

The best minds must ascend until they arrive at the good, and the soul's change is called an ascent from below toward the true day of being.
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The Republic BOOK IV. / BOOK V. / BOOK VI. / BOOK VII.; lines 19022-19142 confidence: high

The founders must compel the best minds to ascend until they arrive at the good; after they have ascended and seen enough, they must descend again among the prisoners in the den and share their labours and honours.

The passage repeatedly describes ascent to the good, being brought from darkness to light, and the soul's ascent from below to the true day of being.
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The Republic BOOK IV. / BOOK V. / BOOK VI. / BOOK VII.; lines 19144-19306 confidence: medium

The speakers ask what knowledge would “draw the soul from becoming to being” and add that it should have usefulness in war for young warrior athletes.

The passage repeatedly frames the desired study as one that draws the soul from becoming toward being, with arithmetic proposed as a means of turning the soul to reflection.
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The Republic BOOK IV. / BOOK V. / BOOK VI. / BOOK VII.; lines 19308-19466 confidence: high

Unity and number arouse thought because unity is also encountered with plurality; the study of the one draws and converts the mind toward true being.

The passage says the study of the one converts the mind toward true being, that the philosopher rises out of the sea of change, and that arithmetic helps the soul pass from becoming to truth and being.
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The Republic BOOK IV. / BOOK V. / BOOK VI. / BOOK VII.; lines 19308-19466 confidence: medium

Arithmetic and calculation deal with number and lead the mind toward truth; the man of war needs number to array troops, and the philosopher must rise out of the sea of change and grasp true being; the guardian is both warrior and philosopher.

The philosopher is said to rise out of the sea of change and lay hold of true being; arithmetic helps the soul pass from becoming to truth and being.
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The Republic BOOK IV. / BOOK V. / BOOK VI. / BOOK VII.; lines 19468-19613 confidence: medium

Socrates asks whether advanced geometry helps the vision of the idea of good and says all such studies compel the soul to turn its gaze toward full being.

The passage describes the soul turning its gaze toward full being, being raised up, and, in the respondent’s words, looking upward and moving from this world to another through astronomy.
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The Republic BOOK IV. / BOOK V. / BOOK VI. / BOOK VII.; lines 19468-19613 confidence: high

Geometry is tested by whether it aids the “vision of the idea of good” and turns the soul’s gaze toward “the full perfection of being.”

The passage repeatedly describes mathematical study as turning the soul’s gaze toward the good, eternal being, and truth.
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The Republic BOOK IV. / BOOK V. / BOOK VI. / BOOK VII.; lines 19468-19613 confidence: medium

The interlocutor says astronomy “compels the soul to look upwards” and leads from “this world to another.”

The interlocutor presents astronomy as upward movement from this world to another, while Socrates opposes this with the claim that it may make people look downward.
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The Republic BOOK IV. / BOOK V. / BOOK VI. / BOOK VII.; lines 19615-19736 confidence: high

The speaker says knowledge of being and the unseen makes the soul look upwards, while sensory inquiry into heavens, ground, water, or land is not science and makes the soul look downwards.

The passage explicitly contrasts the soul looking upwards through knowledge of being and the unseen with the soul looking downwards through sensory inquiry.
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The Republic BOOK IV. / BOOK V. / BOOK VI. / BOOK VII.; lines 19615-19736 confidence: high

Knowledge of being and the unseen makes the soul look upward; sensory particulars, whether found in the heavens, ground, water, or land, are not science.

The passage contrasts looking down toward sensory particulars with the soul looking upward toward being, the unseen, reason, intelligence, true number, and the beautiful and good.
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The Republic BOOK IV. / BOOK V. / BOOK VI. / BOOK VII.; lines 19738-19854 confidence: high

“the release of the prisoners from chains,” their movement “from the shadows to the images and to the light,” and “the ascent from the underground den to the sun”; the passage also mentions weak eyes seeing images in water and firelight casting shadows of images.

The passage explicitly describes release from chains, movement from shadows to images and light, and ascent from the underground den to the sun.
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The Republic BOOK IV. / BOOK V. / BOOK VI. / BOOK VII.; lines 19738-19854 confidence: high

The passage describes prisoners released from chains, moved from shadows to images and light, ascending from an underground den to the sun, and first seeing images in water; firelight is contrasted with the sun.

The passage describes release from chains, movement from shadows to light, and ascent from an underground den to the sun.
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The Republic BOOK IV. / BOOK V. / BOOK VI. / BOOK VII.; lines 19738-19854 confidence: medium

Mathematical sciences are said to dream about being while hypotheses remain unexamined; dialectic goes to the first principle, removes hypotheses, and lifts the eye of the soul upward from a slough.

The eye of the soul is described as buried in a slough and lifted upward by dialectic.
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The Republic BOOK IV. / BOOK V. / BOOK VI. / BOOK VII.; lines 19998-20152 confidence: medium

After gymnastics, selected twenty-year-olds are promoted; previously unordered sciences are brought together so they can see their natural relationship to one another and to true being.

Selected candidates are promoted to higher honour, integrate sciences in relation to true being, and are tested to attain absolute being beyond the senses.
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The Republic BOOK IV. / BOOK V. / BOOK VI. / BOOK VII.; lines 20154-20256 confidence: high

The office stage lasts fifteen years; at fifty, those who survive and distinguish themselves raise the eye of the soul to the universal light and behold the absolute good.

The successful philosophers raise the eye of the soul to the universal light and behold the absolute good.
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The Republic BOOK IV. / BOOK V. / BOOK VI. / BOOK VII.; lines 20154-20256 confidence: high

At fifty, those who survive and distinguish themselves must 'raise the eye of the soul' to the universal light and behold the absolute good.

The qualified rulers raise the eye of the soul to the universal light and behold the absolute good as the governing pattern.
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The Republic BOOK VI. / BOOK VII. / BOOK VIII. / BOOK IX.; lines 22657-22822 confidence: high

The speaker introduces upper, middle, and lower regions; a person moving from lower to middle may think he is going up or already in the upper region if he has never seen the true upper world.

The passage describes movement from lower to middle as seeming like ascent, while ignorance of the true upper world causes mistaken judgment.
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The Republic BOOK VI. / BOOK VII. / BOOK VIII. / BOOK IX.; lines 22657-22822 confidence: medium

Socrates introduces an analogy of upper, middle, and lower regions; a person moving from lower to middle may mistake the middle for the upper if he has never seen the true upper world, producing wrong ideas about pleasure and pain.

The passage uses lower, middle, and upper regions and says those without wisdom never pass into the true upper world or taste pure abiding pleasure.
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The Republic BOOK VII. / BOOK VIII. / BOOK IX. / BOOK X.; lines 24067-24188 confidence: medium

The passage says to look at the soul’s love of wisdom, its chosen society and converse, and its kinship with the immortal, eternal, and divine; it imagines the soul borne by divine impulse out of the ocean and freed from stones, shells, earth, and rock.

The soul is imagined as following a superior principle, borne by divine impulse out of the ocean, and freed from stones, shells, earth, and rock.
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The Republic BOOK VII. / BOOK VIII. / BOOK IX. / BOOK X.; lines 24067-24188 confidence: medium

The speaker says to look at the soul's love of wisdom, its sought society and converse, and its kinship with the immortal, eternal, and divine; if it followed this superior principle, it would be borne by divine impulse out of the ocean and disengaged from stones, shells, earth, and rock.

The soul is imagined as borne by divine impulse out of the ocean and disengaged from stones, shells, earth, and rock while following a superior principle.
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The Republic BOOK VII. / BOOK VIII. / BOOK IX. / BOOK X.; lines 24305-24376 confidence: high

Er's soul journeys with a company to a place with two earth openings and two heavenly openings; judges direct the just upward/right and the unjust downward/left, with sentences and deed-symbols attached.

The other world includes a journeying soul, paired openings of earth and heaven, paths upward and downward, returning souls, and long journeys above and below.
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The Republic BOOK VII. / BOOK VIII. / BOOK IX. / BOOK X.; lines 24305-24376 confidence: high

Er's soul journeys with a company to a place with two earth openings and two heavenly openings; judges direct the just upward/right and the unjust downward/left, with sentences and deed-symbols attached.

The just ascend by the right-hand heavenly way, the unjust descend by the left-hand lower way, and later souls either ascend from earth or descend from heaven.
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The Republic BOOK VII. / BOOK VIII. / BOOK IX. / BOOK X.; lines 24305-24376 confidence: high

The judges send the just upward to the right and the unjust downward to the left; the souls bear symbols or sentences of their deeds.

Souls ascend by a heavenly way, descend by a lower way, ascend out of earth, and descend out of heaven.
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The Republic BOOK VII. / BOOK VIII. / BOOK IX. / BOOK X.; lines 24483-24572 confidence: high

The souls march in heat to the barren plain of Forgetfulness and the river of Unmindfulness, drink and forget, then after a thunderstorm and earthquake are driven upward to birth; the messenger does not drink and awakens on a pyre.

After the storm and earthquake, the souls are driven upward to birth like shooting stars.
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The Republic BOOK VII. / BOOK VIII. / BOOK IX. / BOOK X.; lines 24483-24572 confidence: medium

After rest, at midnight a thunderstorm and earthquake occur, and the souls are driven upward in many ways to their birth, like shooting stars.

After drinking and sleeping, souls are driven upward in all manner of ways to their birth, compared to shooting stars.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 1996-2074 confidence: medium

Plato is said to have a Pythagorean reverence for numbers and numerical proportion.

The passage says intervals of sound and number are sacred, rise above sense, and connect with the world of ideas.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 2519-2584 confidence: low

“Come up with me to the hill which overhangs the city and look down upon the single form of virtue, and the infinite forms of vice”

The speaker says to come up to a hill overhanging the city and look down upon virtue and vice.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 2519-2584 confidence: low

The passage asks whether justice or injustice is more profitable, invites the reader up to a hill over the city to view one form of virtue and many forms of vice, and says the virtuous state is ruled by reason as monarchy or aristocracy.

The passage invites the reader to come up to a hill over the city to see forms of virtue and vice.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 253-329 confidence: low

The Republic is called an imperfect whole; the higher light of philosophy breaks through the regularity of the Hellenic temple, which fades into the heavens.

The passage uses imagery of higher philosophical light breaking through a Hellenic temple and fading into the heavens.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 2586-2659 confidence: low

The passage says metaphysicians tend to pass beyond the limits of human thought and language, reaching a height of “worlds unrealized”; it adds that Plato’s doctrine of ideas is not clearly explained, that Glaucon and Adeimantus could not follow him there, and that in the Sophist he concludes some ideas combine with some but not all with all.

Metaphysicians are described as passing beyond the limits of human thought and language and reaching a height where they move in “worlds unrealized.”
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 2586-2659 confidence: low

Metaphysicians are said to pass beyond human thought and language and to reach a height where they are 'moving about in worlds unrealized.'

The passage says metaphysicians pass beyond the limits of human thought and language and seem to reach a height among 'worlds unrealized.'
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 3196-3254 confidence: medium

The speaker says the order of education should be reversed: begin with gymnastics in youth, then increase the gymnastics of the soul as the person strengthens, and finally return to philosophy after active life.

The true philosopher fixes his eye on eternal order and moulds himself and others into the Divine image; education is ordered toward mature return to philosophy.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 3256-3342 confidence: medium

The guardian must not faint in the search after truth and must take the longer road toward a higher region above the four virtues, seeking clear vision rather than only an outline.

The passage uses images of a longer road, a higher region above the virtues, and a height of knowledge and beauty to describe the approach to the good.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 3256-3342 confidence: medium

The guardian must “take the longer road” and seek a “higher region” above the four virtues.

The passage speaks of a longer road leading to a higher region and of the good as an inconceivable height above knowledge and truth.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 331-413 confidence: low

Dialectic is described as organization of ideas and as a method or spirit for higher knowledge pursued by the spectator of all time and existence; books five through seven are called the summit of speculation.

Dialectic is linked with higher knowledge, and the fifth through seventh books are called the summit of speculation.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 331-413 confidence: low

The passage describes philosophical imagination as moving among ideas, myths, fancies, facts, and figures of speech, and identifies Books V-VII as reaching the summit of speculation.

The passage uses the image of a summit of speculation for Plato's highest philosophical thought in Books V-VII.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 3343-3430 confidence: high

The passage describes stages in the ascent to the idea of good, descent in the region of ideas, and four faculties corresponding to four divisions of knowledge: pure intelligence, active intelligence, faith, and perception of shadows.

The passage explicitly describes stages or steps in an ascent to the idea of good, and organizes faculties of knowledge by increasing clearness and truth.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 3343-3430 confidence: high

Knowledge is described as stages in an ascent to the idea of good and as four divisions with corresponding faculties: pure intelligence, active intelligence, faith, and perception of shadows.

The passage explicitly describes stages or steps in an ascent to the idea of good and connects this ascent with higher forms of knowledge.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 3508-3587 confidence: medium

Plato's method is described as proceeding by regular steps to universal knowledge, inferring parts from the whole, and treating ideas as steps or grades in a connected whole.

The method is described as moving by regular steps toward universal knowledge and toward the end of the intellectual world.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 3508-3587 confidence: medium

The passage says Plato gives only a glimpse and no clear explanation of his higher method of knowledge.

The passage describes a higher method proceeding by regular steps, with ideas as grades of thought, toward universal knowledge and the end of the intellectual world.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 3589-3670 confidence: high

The passage says human intelligence may ascend to one self-existent truth by a ladder from above; the unity is like the sun and light, and the mathematical sciences are steps toward the Idea of good.

Human intelligence ascends by a ladder from above toward self-existent truth and the Idea of good.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 3589-3670 confidence: high

A truth, one and self-existent, is approached by a ladder from above; unity is like the sun and light, and the mathematical sciences are steps of the ladder toward the idea of good.

The passage explicitly describes human intelligence ascending by a ladder let down from above toward one self-existent truth and the idea of good.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 3736-3821 confidence: high

The prisoners are imagined being turned toward real images, dazzled by light, and dragged up a steep rugged ascent; perception gradually moves from shadows and water-reflections to moon, stars, and sun.

The captive is dragged up a steep ascent from the den into the presence of the sun, and the passage identifies the upward way with knowledge.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 3736-3821 confidence: high

A captive is dragged up a steep ascent into the sun's presence, gradually perceiving shadows, water reflections, moon, stars, and finally the sun, which is said to give the year and seasons.

The passage presents a movement from the dark den up a steep ascent to the sun, then explicitly identifies the upward way with knowledge and the idea of good.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 3822-3899 confidence: high

The passage asks for the way “from darkness to light” and describes philosophy as “the conversion of a soul from night to day, from becoming to being,” with training that draws the soul upwards.

The passage repeatedly describes philosophical education as movement from darkness to light, drawing the soul upwards, raising the mind from generation, and turning it upward to eternal existence.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 3822-3899 confidence: high

The passage asks for the way “from darkness to light” and describes philosophy as “the conversion of a soul from night to day, from becoming to being.”

The passage explicitly frames the formation of rulers as a movement from darkness to light, night to day, and upward elevation of soul and mind.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 3901-3981 confidence: high

Dialectic withdraws from sense through pure intellect to the idea of good; the passage invokes the road out of the cave into light, blinking at the sun, shadows of reality, new sight, and elevation of the soul.

Dialectic withdraws from sense, uses pure intellect, contemplates the idea of good, and is called the elevation of the soul to the highest ideal of being.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 3901-3981 confidence: medium

The sciences are called a prelude; true reasoning is called the hymn of dialectic and the music of the intellectual world, compared to sight moving from wall shadows to images.

The passage invokes a road out of the cave into light, blinking at the sun, contemplating truer shadows, and gradual acquisition of sight through mathematical sciences.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 3901-3981 confidence: high

“The vision of knowledge of which I speak is seen not with the eyes, but with the mind.”

The passage repeatedly contrasts sense perception with mind and culminates in the soul’s elevation to contemplation of the highest ideal of being.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 3901-3981 confidence: high

“the royal road out of the cave into the light” and “the elevation of the soul to the contemplation of the highest ideal of being.”

The passage invokes a royal road out of the cave into light, blinking at the sun, and acquiring a new faculty of sight.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 3983-4011 confidence: high

“Dialectic alone rises to the principle which is above hypotheses,” leading the soul from ignorance into upper-world light.

Dialectic is said to rise above hypotheses and lead the soul's eye from ignorance into upper-world light.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 3983-4011 confidence: high

Dialectic “rises to the principle which is above hypotheses” and leads the soul's eye from ignorance into “the light of the upper world.”

Dialectic is described as rising above hypotheses and leading the eye of the soul out of ignorance into upper-world light.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 4013-4089 confidence: medium

At fifty the student returns to the end of all things, uplifts his eyes to the idea of good, orders life after that pattern, takes the helm of State if needed, and trains successors.

At fifty the ruler has his eyes uplifted to the idea of good and orders life after that pattern.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 4013-4089 confidence: high

At thirty, a further selection is made of those able to withdraw from the world of sense into the abstraction of ideas.

Selected students withdraw from the world of sense into ideas and later lift their eyes to the idea of good as the pattern for life and rule.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 4091-4148 confidence: high

Book VII uses the figure of "a cave having an opening towards a fire and a way upwards to the true light" and represents dialectic as a way from darkness to light.

The passage describes a way upwards to true light and identifies the dialectical process as a way from darkness to light.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 4091-4148 confidence: high

Plato is said to explain the philosopher's relation to the world through allegory; at the start of Book VII he uses the figure of a cave with an opening toward a fire and an upward way to true light, with dialectic represented by the way from darkness to light.

The passage explicitly describes an upward way to true light and a dialectical process represented as movement from darkness to light.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 4241-4307 confidence: high

Returnees are initially unable to compete with den inhabitants in measuring shadows and are derided and persecuted, but later see lower things in truer proportions than those who never ascended.

The passage refers to ascent into the upper world and to a captive transferred from darkness to day.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 4241-4307 confidence: high

The passage says the allegory has political and philosophical meaning; the den or cave represents the narrow sphere of politics or law, and the light of eternal ideas affects those who return to the lower world.

The passage describes ascent to an upper world, contact with light or eternal ideas, and return or descent to the lower world, with changed perception.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 4241-4307 confidence: medium

The passage symbolizes two kinds of disordered eyesight: the captive transferred from darkness to day and the heavenly messenger who voluntarily descends into the den for the good of fellow-men.

Two forms of disordered eyesight are described, one from transfer from darkness to day and one from descent into the den.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 5259-5329 confidence: medium

A simile describes upper, middle, and lower regions, where a person mistakes movement from lower to middle for ascent to the upper world; grey, black, and white illustrate similar confusion.

The passage uses lower, middle, and upper regions and the true upper world to describe mistaken and true orientation toward pleasure.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 5259-5329 confidence: medium

A simile presents upper, middle, and lower regions; one moving from lower to middle imagines he is going up into the upper world, through ignorance of the true regions.

The vertical-region simile depicts movement from lower to middle and the true upper world as a way to distinguish apparent from true pleasure and knowledge.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 5706-5773 confidence: high

Judges sit between the chasms and command the just to ascend on the right-hand heavenly way with the seal of judgment before them, while the unjust are sealed behind and sent down the left-hand way.

The just are directed to ascend by the heavenly way on the right, and later pilgrims pass upward with joy when no voice is heard.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 5706-5773 confidence: high

Judges sit between the chasms, directing the just upward on the right with a seal set before them and the unjust downward on the left with a seal behind them.

The just are directed to ascend by the heavenly way on the right hand, and ascending pilgrims pass upward with joy when the chasm is silent.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 6209-6282 confidence: medium

The moon, spindle, column of light, and chains are discussed; the passage says the spindle is of adamant, fastened to chains extending to the middle of the column of light, and that the column holds heaven together, though the exact arrangement is not explained.

The passage describes pilgrims contemplating the heavens, Er and his companions viewing the heavens, and a spectator going out to look at the stars while borne round in the revolution.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 6989-7077 confidence: medium

The passage contrasts social reformers' animalized view of humanity with the speaker's view of humans as many-sided, between good and evil, striving upward, and requiring authority, shame, decency, and higher affection rather than mere health rules.

The passage describes humans as moving between good and evil, striving to rise above themselves, and needing higher affection to overcome or sanctify natural instincts.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 6989-7077 confidence: medium

The passage contrasts reformers who isolate the animal part of human nature with the speaker's view of humans as many-sided, moving between good and evil, and striving to rise above themselves.

The passage says humans strive to rise above themselves and places higher affection over natural instincts.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 7640-7706 confidence: medium

After music and gymnastic training, public life begins, but education starts again; Plato's true knowledge is of abstractions and universals, and education aims at abstraction through mathematics.

The passage describes education moving beyond preliminary training through mathematics to dialectic and the good, the truth to which all things ascend.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 7640-7706 confidence: medium

“the good which is the higher sphere of dialectic, is the perfect truth to which all things ascend, and in which they finally repose.”

The passage explicitly describes a movement toward perfect truth, with all things ascending to the good and reposing there.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 8481-8570 confidence: medium

Philosophical abstractions “give light without warmth”; most men are confined to a corner of earth, “do not lift up their eyes to the hills,” and “are not awake when the dawn appears.”

The passage contrasts people who do not lift their eyes to the hills with Plato as a height from which one may see the future of the world and philosophy.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 8481-8570 confidence: medium

People “do not lift up their eyes to the hills” and are “not awake when the dawn appears,” while Plato offers a “height” from which to see the future.

The passage says people do not lift their eyes to the hills or awaken at dawn, but in Plato a person reaches a height from which to see the future of the world and philosophy.
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The Republic THE REPUBLIC. / PERSONS OF THE DIALOGUE. / BOOK I. / BOOK II.; lines 10635-10722 confidence: medium

"Vice may be had in abundance without trouble"; before virtue, "the gods have set toil" and an uphill road.

The Hesiodic citation contrasts abundant, smooth, nearby vice with virtue approached only through toil and an uphill road; the later Pindar line asks whether justice or deceit can ascend a tower.
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The Republic THE REPUBLIC. / PERSONS OF THE DIALOGUE. / BOOK I. / BOOK II.; lines 10635-10722 confidence: medium

Poets are invoked: Hesiod is cited for the easy path of vice and toil before virtue, and Homer for gods being turned by prayers, sacrifices, entreaties, libations, and the odour of fat.

Hesiod is cited for vice as smooth, abundant, and near, while virtue requires toil and an uphill road; Pindar is cited for ascent to a lofty tower by justice or deceit.
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gnostic

Fragments of a Faith Forgotten ACCORDING TO THE MYSTERY. / BOOK OF THE GREAT LOGOS. 519 / BOOK OF THE GREAT LOGOS. 521 / FRAGMENTS OF A FAITH FORGOTTEN.; lines 25941-25987 confidence: medium

The mysteries include the Twelve Aeons and their Receivers, and the mode of invocation by which the disciples may pass through their spaces.

The mystery of the Twelve Aeons and their Receivers includes a mode of invocation so the disciples may pass through their spaces.
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Fragments of a Faith Forgotten AN ANONYMOUS SYSTEM FROM IRENJEUS. / ANONYMOUS SYSTEM FROM IRENJEUS. / THE NAASSENI. / THE NAASSENI. 199; lines 12710-12795 confidence: high

The spirit or mind of man is imprisoned in the soul, and the soul in the body; the soul’s nature and evolution were said to be set forth in the lost Gospel according to the Egyptians.

The spirit or mind is imprisoned in soul and body, and the real man strives to abandon animal nature and return to the eternal essence above.
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Fragments of a Faith Forgotten ANONYMOUS SYSTEM FROM IRENJEUS. / THE NAASSENI. / THE NAASSENI. 199 / THE NAASSENI. 201; lines 12798-12839 confidence: medium

Among the Greeks, Hermes is the Logos, conductor and reconductor, psychagogue and psychopomp, and originator of souls.

Hermes is named conductor and reconductor, psychagogue and psychopomp, and his golden rod wakes men from sleep; the passage then cites an awakening and rising formula.
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Fragments of a Faith Forgotten APELLES. 251 / THE BASILIDIAN GNOSIS. 253 / THE BASILIDIAN GNOSIS. / THE BASILIDIAN GNOS1S. 255; lines 14905-14993 confidence: low

"raise our thoughts to those sublime heights" and to an intuition of Deity that "transcends even Being" and seems to earthly minds as nothingness.

The author invites readers to 'raise our thoughts' to 'sublime heights' in order to contemplate Deity beyond Being.
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Fragments of a Faith Forgotten BARDESANES. / BARDESANES. 393 / BARDESANES. 395 / BARDESANES. 397; lines 20602-20683 confidence: high

The third fragment is described as an address to the Divine Mother, the Holy Spirit, concerning consummation, when spiritual souls move from the Ogdoad to the Pleroma and unite with divine spouses at the Great Wedding Feast in the Space of the Light-maiden, Wisdom above.

The passage says spiritual souls are taken from the Ogdoad into the Pleroma at the consummation of the world-process.
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Fragments of a Faith Forgotten BOOK OF THE GREAT LOGOS. 525 / O IT / BOOK OF THE GREAT LOGOS. 527 / BOOK OF THE GREAT LOGOS. 529; lines 26251-26329 confidence: high

“Still upwards and inwards are they to soar to the Space of the Great Light”; Ieou is there and is identified as the Great Light and the Second or inner Light Treasure.

The passage explicitly describes upward and inward movement through the Great Light, Gates, orders, and Light-Treasure toward the Space of the True God.
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Fragments of a Faith Forgotten BOOK OF THE GREAT LOGOS. 527 / BOOK OF THE GREAT LOGOS. 529 / BOOK OF THE GREAT LOGOS. 531 / FRAGMENTS OF A FAITH FORGOTTEN.; lines 26383-26431 confidence: high

The powers of this Aeon will try to detain the disciples so that the disciples perform the mysteries of Jesus in those spaces, and the powers receive further powers from the Light-treasure.

The disciples are opposed by powers that try to detain them, and they are given seals, numbers, and apologies so that the powers withdraw.
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Fragments of a Faith Forgotten BOOK OF THE GREAT LOGOS. 527 / BOOK OF THE GREAT LOGOS. 529 / BOOK OF THE GREAT LOGOS. 531 / FRAGMENTS OF A FAITH FORGOTTEN.; lines 26383-26431 confidence: medium

Four and twenty emanations of the Invisible God are mentioned; their mystery-names and an invocation of higher names of the Light-treasure are given.

The passage arranges beings in the thirteenth and fourteenth Aeons, speaks of higher placement, and distinguishes rulers and powers inside the Aeons but outside the Treasure of Light.
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Fragments of a Faith Forgotten BOOK OF THE GREAT LOGOS. 529 / BOOK OF THE GREAT LOGOS. 531 / FRAGMENTS OF A FAITH FORGOTTEN. / BOOK OF THE GREAT LOGOS. 533; lines 26434-26515 confidence: high

Jesus says he will give the Mystery of the Forgiveness of Sins to three Rulers of the Light in the highest Aeons because they have believed in the Mystery of the Light-realm.

Passage beyond the three Rulers of the Light requires receiving the Mystery of the Forgiveness of Sins, and the section refers to seals, names, and apologies of the powers.
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Fragments of a Faith Forgotten BOOK OF THE GREAT LOGOS. 529 / BOOK OF THE GREAT LOGOS. 531 / FRAGMENTS OF A FAITH FORGOTTEN. / BOOK OF THE GREAT LOGOS. 533; lines 26434-26515 confidence: medium

Jesus, the Living One, apparently has taken his disciples through the inner spaces of the unseen world to the plane of the True God, where he gives mystic instruction on the creative dispensation of the universe in the Realm of Light.

Jesus is said apparently to take his disciples through the inner spaces of the unseen world to the plane of the True God, where instruction is given.
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Fragments of a Faith Forgotten BOOK OF THE GREAT LOGOS. 533 / BOOK OF THE GREAT LOGOS. 535 / FRAGMENTS OF A FAITH FORGOTTEN. / BOOK OF THE GREAT LOGOS. 537; lines 26603-26694 confidence: medium

Two parallel lines cut through the top and bottom sides of the six squares and denote paths by which one must travel to enter the space of the father of the treasure.

The diagrams specify paths to be traveled, veils before the father, Gates or Doors, and Guardians or Watchers, forming a mapped sequence of entry into a sacred or hidden space.
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Fragments of a Faith Forgotten BOOK OF THE GREAT LOGOS. 535 / FRAGMENTS OF A FAITH FORGOTTEN. / BOOK OF THE GREAT LOGOS. 537 / BOOK OF THE GREAT LOGOS. 539; lines 26697-26775 confidence: high

Jesus takes his Order, the twelve disciples, through the Treasures of the Middle Light-world and gives them seals, numbers, and authentic names by which the Treasures can be entered and passed through.

Jesus leads the twelve disciples through the Treasures of the Middle Light-world and gives them seals, numbers, and authentic names for entering and passing through them.
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Fragments of a Faith Forgotten BOOK OF THE GREAT LOGOS. 543 / FRAGMENTS OF A FAITH FORGOTTEN. / BOOK OF THE GREAT LOGOS. 545 / THE UNTITLED APOCALYPSE. 547; lines 27024-27064 confidence: low

The God beyond Being establishes another figure so that others may strive toward a City where their Image is; the City is described as House of the Father, Vesture of the Son, Power of the Mother, and Image of the Fullness.

The passage says the God beyond Being established another figure so that an unspecified group might strive toward a City containing their Image.
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Fragments of a Faith Forgotten EGYPT. 65 / PHILO ON THE CONTEMPLATIVE LIFE. / E S68B3. T) 6 . / PHILO ON THE CONTEMPLATIVE LIFE. 67; lines 7622-7701 confidence: medium

The Therapeuts are taught to see, strive for intuition of That which is, transcend the perceived sun toward the Light beyond, enter divine service through heavenly love like Bacchic and Corybantic initiates, and are afire with God until beholding the object of love.

The Therapeuts are urged to transcend the sun perceived by men and gaze toward a higher Light in pursuit of perfect blessedness.
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Fragments of a Faith Forgotten EXTRACTS FROM BOOKS OF THE SAVIOUR. 507 / FRAGMENTS OF A FAITH FORGOTTEN. / EXTRACTS FROM BOOKS OF THE SAVIOUR. 509 / FRAGMENTS OF A FAITH FORGOTTEN.; lines 25394-25443 confidence: high

"Jesus and His disciples soar aloft into the aerial regions, the Way of the Midst" and come to its first order.

Jesus and the disciples soar aloft into aerial regions and enter the first order of the Way of the Midst.
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Fragments of a Faith Forgotten EXTRACTS FROM BOOKS OF THE SAVIOUR. 511 / FRAGMENTS OF A FAITH FORGOTTEN. / EXTRACTS FROM BOOKS OF THE SAVIOUR. 513 / FRAGMENTS OF A FAITH FORGOTTEN.; lines 25588-25641 confidence: medium

Headings: “They Enter an Atmosphere of Exceeding Great Light” and “The Vision of the Baptism Mysteries.”

The heading and narrative describe entry into an atmosphere of exceeding great light, raising the eyes to the height, and seeing an indescribably brilliant light.
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Fragments of a Faith Forgotten EXTRACTS FROM BOOKS OF THE SAVIOUR. 509 / FRAGMENTS OF A FAITH FORGOTTEN. / EXTRACTS FROM BOOKS OF THE SAVIOUR. 511 / FRAGMENTS OF A FAITH FORGOTTEN.; lines 25492-25542 confidence: medium

The two great Lights descend at appointed seasons to gather pure radiance of light from those cleansed among the Rulers, when the appointed number and time of their task arrive.

Two great Lights descend at appointed seasons to gather pure radiance of light from purified beings among the Rulers.
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Fragments of a Faith Forgotten FOREWORD. 417 / FROM THE ACTS OF THOMAS. 419 / FROM THE ACTS OF THOMAS. / FROM THE ACTS OF THOMAS. 421; lines 21631-21713 confidence: high

The City is interpreted as the Pleroma; the bride-chamber as the Pastes, shrine, holy place where initiation is given; and the Jerusalem Above is tentatively compared with a City in the Codex Brucianus.

The purified soul is conducted by seven pairs of powers and rises aloft toward the City/Pleroma with the twelve.
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Fragments of a Faith Forgotten FOREWORD. 417 / FROM THE ACTS OF THOMAS. 419 / FROM THE ACTS OF THOMAS. / FROM THE ACTS OF THOMAS. 421; lines 21631-21713 confidence: medium

The purified soul is conducted by seven pairs of powers, rises aloft with twelve servants that are now purified powers, and is reunited with its Angel.

The passage uses patterned groups: seven pairs of powers, twelve purified powers, seven mansions, an eighth rest, and five holy Limbs.
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Fragments of a Faith Forgotten FRAGMENTS OF A FAITH FORGOTTEN. / INDEX. / FRAGMENTS OF A FAITH FORGOTTEN. / INDEX.; lines 3703-4008 confidence: medium

The Paul entry includes Ascent of Paul, Apocalypse of Paul, Vision of Paul, churches, gospel, letters, and “our brother.”

The index explicitly lists Ascent of Paul and also records Pleroma ascension; Paul is also linked with apocalypse and vision titles.
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Fragments of a Faith Forgotten FRAGMENTS OF A FAITH FORGOTTEN. / THE PISTIS SOPHIA. 461 / THE PISTIS SOPHIA. 463 / THE PISTIS SOPHIA. 465; lines 23360-23403 confidence: high

Powers of a sphere worship and sing; the central figure passes upward and inward to the Second Sphere with intensified light, where powers bow, worship, and sing hymns.

The central figure passes upward and inward through successive spheres and into the Space of the Twelve Aeons, with intensified radiance at each stage.
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Fragments of a Faith Forgotten FRAGMENTS OF A FAITH FORGOTTEN. / THE PISTIS SOPHIA. 495 / THE PISTIS SOPHIA. 497 / THE PISTIS SOPHIA. 499; lines 24908-24992 confidence: high

A soul becomes a glorious light-stream, passes up to its inheritance, and has receivers of light become wings and a vesture of light for it; such a soul needs no seals or apologies.

The soul passes upward to its inheritance, with receivers of light becoming wings and a vesture, and the next paragraph mentions spaces and rulers to be traversed.
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Fragments of a Faith Forgotten FRAGMENTS OF A FAITH FORGOTTEN. / THE UNTITLED APOCALYPSE. 549 / FRAGMENTS OF A FAITH FORGOTTEN. / THE UNTITLED APOCALYPSE. 551; lines 27217-27296 confidence: low

The Overseer’s faces look outward, toward Setheus, and upward to the Sonship. Above are Aphredon with twelve Righteous Ones, the Forefather, Adam of Light with 365 Aeons, and the Perfect Mind around a deathless Basket or possible network.

One face of the Overseer looks upward toward the Sonship, and the text distinguishes an upper region containing Aphredon, the Forefather, Adam of Light, and the Perfect Mind.
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Fragments of a Faith Forgotten FRAGMENTS OF A FAITH FORGOTTEN. / NOTES ON THE A. AND B. CODICES. 571 / NOTES ON THE A. AND B. CODICES. 573 / NOTES ON THE A. AND B. CODICES. 575; lines 28239-28320 confidence: low

"like a mighty eagle" leaving the world behind and soaring "towards pure light" and "pure knowledge"

Schmidt likens Gnostic genius to an eagle leaving the world behind and soaring toward pure light and pure knowledge.
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Fragments of a Faith Forgotten FRAGMENTS OF A FAITH FORGOTTEN. / BOOK OF THE GREAT LOGOS. 525 / O IT / BOOK OF THE GREAT LOGOS. 527; lines 26159-26248 confidence: high

Jesus gives apologies, seals, and numbers of the Mystery with interpretations; when the disciples receive them and go out of the body, they become pure light and soar upward into the Light-treasure.

The disciples, after receiving the necessary mysteries, become pure light and soar upward into the Light-treasure, then pass upward and inward through spaces.
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Fragments of a Faith Forgotten FRAGMENTS OF A FAITH FORGOTTEN. / BOOK OF THE GREAT LOGOS. 525 / O IT / BOOK OF THE GREAT LOGOS. 527; lines 26159-26248 confidence: high

The Guardians of the Gates of the Treasure open to the disciples, who pass upward and inward through spaces while powers rejoice and give them mysteries, seals, and names of power.

Guardians of the Gates of the Treasure open to the disciples, allowing them to pass upward and inward.
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Fragments of a Faith Forgotten FRAGMENTS OF A FAITH FORGOTTEN. / THE PISTIS SOPHIA. 469 / THE PISTIS SOPHIA. 471 / THE PISTIS SOPHIA. 473; lines 23717-23794 confidence: high

Sophia pours hymns of joy; a power becomes a crown to her head; her hyle begins to be purified; retained spiritual light-powers join a new vesture of light.

Sophia is crowned, purified, clothed with light, and restored by the joining of light-powers and her co-partner of light.
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Fragments of a Faith Forgotten FRAGMENTS OF A FAITH FORGOTTEN. / THE PISTIS SOPHIA. 469 / THE PISTIS SOPHIA. 471 / THE PISTIS SOPHIA. 473; lines 23717-23794 confidence: high

The higher Sophia rises, the stronger the opposing powers become; they change their shapes and are directed by subtle powers of cosmos.

The higher Sophia rises, the stronger the opposing powers become, and they change their shapes against her.
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Fragments of a Faith Forgotten FRAGMENTS OF A FAITH FORGOTTEN. / THE PISTIS SOPHIA. 469 / THE PISTIS SOPHIA. 471 / THE PISTIS SOPHIA. 473; lines 23717-23794 confidence: medium

Sophia is surrounded by the light-stream and supported by Michael and Gabriel, the sun and moon; the wings of a great bird and a winged globe unfold before the final battle.

Sophia is surrounded by a light-stream, supported by Michael and Gabriel as sun and moon, and associated with wings and a winged globe just before the final battle.
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Fragments of a Faith Forgotten FRAGMENTS OF A FAITH FORGOTTEN. / THE PISTIS SOPHIA. 469 / THE PISTIS SOPHIA. 471 / THE PISTIS SOPHIA. 473; lines 23717-23794 confidence: high

The passage connects the appointed time with seven cycles or ages, perfected humanity, a state called interplanetary Nirvana, spiritual contemplation, and the opening of the Gates of the Treasure of the Great Light for the pilgrim crossing the heights.

The passage describes perfected humanity, a timeless state called interplanetary Nirvana, the opening of the Gates of the Treasure of the Great Light, and the pilgrim crossing the heights.
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Fragments of a Faith Forgotten FRAGMENTS OF A FAITH FORGOTTEN. / THE PISTTS SOPHIA. 485 / THE PISTIS SOPHIA. 487 / THE PISTIS SOPHIA. 489; lines 24416-24459 confidence: medium

The text describes a long instruction about the disciples' preaching to the world after the Master has gone unto the Light.

The disciples' future preaching is described as occurring after the Master has gone unto the Light.
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Fragments of a Faith Forgotten FRAGMENTS OF A FAITH FORGOTTEN. / THE PISTIS SOPHIA. 467 / FRAGMENTS OF A FAITH FORGOTTEN. / THE PISTIS SOPHIA. 469; lines 23552-23631 confidence: high

Sophia is in the Thirteenth Aeon, gazes upward by order of the First Mystery, sees the light of the veil of the Treasure of Light, desires ascent, cannot ascend, and sings hymns to the Light.

Sophia sees the Light above, desires to ascend to it, ceases the lower mystery, and sings hymns to the Light.
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Fragments of a Faith Forgotten FRAGMENTS OF A FAITH FORGOTTEN. / THE PISTIS SOPHIA. 491 / THE PISTIS SOPHIA 493 / FRAGMENTS OF A FAITH FORGOTTEN.; lines 24663-24716 confidence: high

The answer is unclear; one who accomplishes the highest higher mystery "shall soar into the Kingdom of Life" without apology or sign, but the text does not say martyrdom pains can be avoided.

One who accomplishes the highest higher mystery is said to soar into the Kingdom of Life when leaving the body.
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Fragments of a Faith Forgotten FRAGMENTS OF A FAITH FORGOTTEN. / THE UNTITLED APOCALYPSE. 551 / THE UNTITLED APOCALYPSE. 553 / THE UNTITLED APOCALYPSE. 555; lines 27383-27465 confidence: high

A figure becomes a body of light, enters the aeons, reaches the Alone-begotten in the Monad, receives grace and an eternal wreath; resurrection is granted to immortal bodies.

The figure becomes a body of light and penetrates the aeons until reaching the Alone-begotten in the Monad; the passage also frames higher grades of being.
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Fragments of a Faith Forgotten FRAGMENTS OF A FAITH FORGOTTEN. / EXTRACTS FROM BOOKS OF THE SAVIOUR. 513 / FRAGMENTS OF A FAITH FORGOTTEN. / EXTRACTS FROM BOOKS OF THE SAVIOUR. 515; lines 25644-25686 confidence: high

Fire, water, and wine cleanse sins; blood is a sign of the body of human kind and is received in the region of Barbelo; the Spirit draws souls into the region of Light.

The Spirit draws all souls into the region of Light, and the mysteries are said to bring souls into the Light of lights and regions of Truth.
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Fragments of a Faith Forgotten FROM THE ACTS OF ANDREW. 445 / FROM THE ACTS OF ANDREW. / FROM THE TRAVELS OF PETER. / FROM THE TRAVELS OF PETER. 447; lines 22754-22827 confidence: high

The beloved are exhorted to convert their nature and life, turn from error to faith, strive toward the peace that calls from above, and ascend the Cross with Jesus Christ, who is the way.

The beloved are told to strive toward what calls from above and to ascend the Cross with Jesus Christ, who is identified as the way.
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Fragments of a Faith Forgotten FROM THE ACTS OF JOHN. 431 / FROM THE ACTS OF JOHN. 433 / FROM THE ACTS OF JOHN. 435 / FROM THE ACTS OF JOHN. 437; lines 22349-22427 confidence: high

The Cross is “three limbed,” “like the Egyptian tau”; the candidate’s body was bound, and in trance “his soul ascended the mountain of initiation, the ‘height’ within,” where he hears the Master’s voice.

The commentary says that in trance the candidate’s soul ascended the mountain of initiation, the “height” within, and encountered the Master by voice.
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Fragments of a Faith Forgotten FROM THE ACTS OF JOHN. 433 / FROM THE ACTS OF JOHN. 435 / FROM THE ACTS OF JOHN. 437 / FROM THE ACTS OF JOHN. 439; lines 22430-22513 confidence: high

A Gospel of Philip passage is introduced as an apology or defense used by the soul in its ascent to the Heaven-world through the middle spaces.

The Gospel of Philip excerpt is introduced as an apology or defense used by the soul in its ascent to the Heaven-world while passing through middle spaces.
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Fragments of a Faith Forgotten FROM THE ACTS OF JOHN. 441 / FROM THE ACTS OF JOHN. 443 / FROM THE ACTS OF ANDREW. 445 / FROM THE ACTS OF ANDREW.; lines 22676-22725 confidence: high

The Cross's foot is set in earth and sunk in the deep so that it may draw up those beneath the earth and join them to those in heaven.

The Cross's foot in the earth and deep enables it to draw up those beneath the earth and join them to those in heaven.
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Fragments of a Faith Forgotten FROM THE ACTS OF THOMAS. 423 / FROM THE ACTS OF THOMAS. 425 / FROM THE ACTS OF JOHN. / FROM THE ACTS OF JOHN. 429; lines 21960-22042 confidence: medium

Jesus leads three disciples up into a mountain; John approaches while Jesus prays and sees him without garments, not as a man, with snow-white feet lighting the ground and a head reaching heaven.

The scene begins with Jesus leading three disciples up into a mountain, where an extraordinary revelatory appearance is witnessed.
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Fragments of a Faith Forgotten FROM THE TRAVELS OF PETER. 449 / THE ASKEW AND BRUCE CODICES. / THE ASKEW AND BRUCE CODICES. 455 / THE ASKEW AND BRUCE CODICES. 457; lines 23031-23142 confidence: high

A “great light-stream” pours over Jesus, and he is hidden in “ineffable radiance” stretching “from earth to heaven”; the light has rays of every kind and type.

A light-stream covers Jesus, radiance extends from earth to heaven, and the Master soars aloft into heaven.
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Fragments of a Faith Forgotten FROM THE ACTS OF JOHN. 429 / FROM THE ACTS OF JOHN. 431 / FROM THE ACTS OF JOHN. 433 / FROM THE ACTS OF JOHN. 435; lines 22265-22346 confidence: high

When the Lord is hung upon the cross, he appears to John on the Mount of Olives; he stands in a cave, fills it with light, and speaks of being crucified below in Jerusalem.

John is caused to ascend the Mount of Olives so that he may hear teachings from the Lord.
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Fragments of a Faith Forgotten FROM THE ACTS OF THOMAS. / FROM THE ACTS OF THOMAS. 421 / FROM THE ACTS OF THOMAS. 423 / FROM THE ACTS OF THOMAS. 425; lines 21805-21849 confidence: high

The king's brother dies, his soul is taken by angels to see heavenly habitations, and he desires the palace built by Thomas.

After death, the brother's soul is taken up by angels to view heavenly habitations and choose a dwelling.
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Fragments of a Faith Forgotten GNOSTIC WORKS MENTIONED BY ANCIENT / WRITERS / INDEX. / XXXIV. FRAGMENTS OF A FAITH FORGOTTEN.; lines 1812-1976 confidence: medium

"Ascension of pleroma, 478."

The index contains the entry 'Ascension of pleroma.'
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Fragments of a Faith Forgotten INDEX. / FRAGMENTS OF A FAITH FORGOTTEN. / INDEX. / FRAGMENTS OF A FAITH FORGOTTEN.; lines 4468-4604 confidence: low

Index entry for souls includes breathed out, classes, coming and going, frenzied, incarnation, return, and saviours.

The index mentions souls coming and going, souls in incarnation, return of souls, saviours of souls, sublunary regions, spaces of light, and purgatorial or seven spheres.
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Fragments of a Faith Forgotten JEWRY. 93 / JEWRY. 95 / ALEXANDRIA. / ALEXANDRIA. 97; lines 8881-8957 confidence: medium

The opening describes a School tracing descent through Plato and Pythagoras from Orpheus, Julian's early death, the Serapeum, the teaching of Christ, and the invitation to ascend the 400-foot Pharos for a bird's-eye view.

The narrator invites the reader to ascend the 400-foot Pharos lighthouse to view the intellectual centre of the ancient Western world from above.
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Fragments of a Faith Forgotten MARCION. / MARCION. 243 / MABCION. 245 / MAECION. 247; lines 14587-14680 confidence: high

The Good God says the God of the Law will instigate servants to crucify the Son; the Son is then to descend to Hell, be received as one of the dead, liberate captives there, and bring them up.

After Christ's descent and liberation of captives, the souls are freed from Hell and carried up to the Father.
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Fragments of a Faith Forgotten MENANDER. / SATURNINUS. 177 / SATURNINUS. / SATURNINUS. 179; lines 11935-12061 confidence: medium

After death, the light-spark returns to those of its own nature, and the remaining bodily elements dissolve.

The light-spark hastens back after death to those of its own nature while the body dissolves.
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Fragments of a Faith Forgotten MENANDER. / SATURNINUS. 177 / SATURNINUS. / SATURNINUS. 179; lines 12168-12288 confidence: high

The Caduceus/Rod of Mercury and the Thyrsus in the Greek Mysteries conduct the soul between life and death and figure serpentine power and the path carrying man aloft if the Waters of the Jordan flow upward.

Serpentine power is linked with carrying man aloft, and upward-flowing Jordan waters are linked with creation of gods.
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Fragments of a Faith Forgotten MENANDER. / SATURNINUS. 177 / SATURNINUS. / SATURNINUS. 179; lines 12168-12288 confidence: medium

The Caduceus/Rod of Mercury and the Thyrsus in the Greek Mysteries conduct the soul between life and death and figure serpentine power and the path carrying man aloft if the Waters of the Jordan flow upward.

The Caduceus and Thyrsus are said to conduct the soul from life to death and from death to life, and to indicate an upward path.
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Fragments of a Faith Forgotten MONOIMUS. 223 / THE SO-CALLED CAINITES. / THE SO-CALLED CAINITES. ' 225 / THE SO-CALLED CAINITES. 227; lines 13817-13893 confidence: high

A text is said to contain Paul's vision of ineffable things during ascent into the third heaven; the passage discusses Apocalypse of Paul, Vision of Paul, Epiphanius, and a post-Pauline dating inference for the Cainites.

Paul ascends into the third heaven; man is also said to ascend to the highest region through Christ's crucifixion, and world-rulers ascend to the spiritual aeon after inferior power is drained.
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Fragments of a Faith Forgotten MONOIMUS. / MONOIMUS. 223 / THE SO-CALLED CAINITES. / THE SO-CALLED CAINITES. ' 225; lines 13736-13814 confidence: medium

Abel, Jacob, Lot, and Moses are praised by followers of the law of generation; their opponents are said to be the ones who should be praised, because they follow a Higher Law, despise generation laws, and are protected by Wisdom and taken to the aeon above.

Higher-law followers are said to be protected by Wisdom and taken to herself, to the aeon above.
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Fragments of a Faith Forgotten O IT / BOOK OF THE GREAT LOGOS. 527 / BOOK OF THE GREAT LOGOS. 529 / BOOK OF THE GREAT LOGOS. 531; lines 26332-26380 confidence: medium

The Unapproachable God sends a Light-power invocation; the disciples are perfected in the Treasure, praise him, receive forgiveness, and attain the Space of the True God while still in the body.

The disciples attain the Space of the True God, are instructed in multiple Aeons and their credentials, and use an apology formula commanding rulers to make way.
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Fragments of a Faith Forgotten OF THE BOOK OF -THE GREAT LOGOS / ACCORDING TO THE MYSTERY. / BOOK OF THE GREAT LOGOS. 519 / BOOK OF THE GREAT LOGOS. 521; lines 25899-25938 confidence: medium

The mysteries are associated with the interior of the Treasure of Light; when consummated, Receivers take the soul from the body and bear it through inferior spaces into the Light-treasure.

The purified soul passes through inferior spaces into the Light-realm and ever inward toward the innermost space of the Light-treasure.
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Fragments of a Faith Forgotten OF THE CHURCH FATHERS. / SOME GNOSTIC FRAGMENTS. 159 / DOSITHEUS. / DOSITHEUS. 163; lines 11548-11667 confidence: medium

Wisdom or Thought is called the first conception of the speaker's Mind and Mother of All; she descends to lower regions, generates angels and powers by whom the world is made, and is detained by them through envy.

Thought descends to lower regions, is detained to prevent reascending to her Father, and is imprisoned in human bodies.
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Fragments of a Faith Forgotten PEOLEGOMENA. 25 / PROLEGOMENA. 27 / PRELIMINARY CONSIDERATIONS. / PRELIMINARY CONSIDERATIONS. 31; lines 6140-6214 confidence: medium

Their efforts are described as “heaven-storming,” aspiring to stupendous realities difficult to express in human language.

The passage calls their efforts “heaven-storming” and says they aspired to realities difficult to express in human language.
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Fragments of a Faith Forgotten PISTIS SOPHIA TREATISE ... ... 459 506 / SYNOPSIS OF CONTENTS. XXV. / XXVI. FRAGMENTS OF A FAITH FORGOTTEN. / SYNOPSIS OF CONTENTS. XXV11.; lines 1324-1384 confidence: medium

Headings include: 'The Parents we are to Leave,' 'The Books of Ieou Again,' 'The Christ the First of this Humanity to Enter the Light,' and 'He Who Holds the Keys of the Mysteries.'

Christ is described as entering the Light, and the disciples enter an atmosphere of exceeding great Light.
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Fragments of a Faith Forgotten PROLEGOMENA. 7 / PROLEGOMENA. 9 / FRAGMENTS OF A FAITH FORGOTTEN. / PROLEGOMENA. 11; lines 5349-5421 confidence: medium

Religion is described as moving from popular misconceptions and superstitions through higher grades to souls who seek full light.

The passage describes movement from popular misconceptions through higher grades of understanding to souls seeking full light.
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Fragments of a Faith Forgotten SATURNINUS. 177 / SATURNINUS. / SATURNINUS. 179 / AN ANONYMOUS SYSTEM FROM IRENJEUS.; lines 12291-12317 confidence: high

Christ ascends above and forms the Holy Church with the First and Second Man; this is called the right-hand birth of the Great Mother.

Christ ascends above, and Sophia later leaves her body and ascends to the Middle Region below the Universal Mother.
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Fragments of a Faith Forgotten SATURNINUS. / SATURNINUS. 179 / AN ANONYMOUS SYSTEM FROM IRENJEUS. / ANONYMOUS SYSTEM FROM IRENJEUS.; lines 12320-12446 confidence: medium

Christ descends through the seven spheres, likens himself to the rulers, drains them of power as Light flows back to him, clothes Sophia with the Light-vesture, and their rejoicing is called the mystical marriage of bridegroom and bride.

Christ descends through the seven spheres, likens himself to the rulers, drains their power, and receives the retained Light flowing back to him.
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Fragments of a Faith Forgotten SATURNINUS. / SATURNINUS. 179 / AN ANONYMOUS SYSTEM FROM IRENJEUS. / ANONYMOUS SYSTEM FROM IRENJEUS.; lines 12320-12446 confidence: high

The powers, especially Ialdabaoth, take measures to slay Jesus; Jesus the man is crucified, Christ and Sophia mount aloft to the Incorruptible Aeon, and Christ sends a power that raises up the body.

Jesus the man is crucified by the powers, Christ and Sophia mount aloft to the Incorruptible Aeon, and Christ sends a power that raises up the body.
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Fragments of a Faith Forgotten SATURNINUS. / SATURNINUS. 179 / AN ANONYMOUS SYSTEM FROM IRENJEUS. / ANONYMOUS SYSTEM FROM IRENJEUS.; lines 12448-12568 confidence: medium

Jesus has a psychic and spiritual body, teaches mysteries to capable disciples, receives mystery-bearing souls, diminishes laldabaoth’s power over reincarnation, and the Light is gathered into the Incorruptible Aeon.

Jesus receives mystery-bearing souls, holy souls are no longer sent into reincarnation, and all Light is gathered again into the Incorruptible Aeon.
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Fragments of a Faith Forgotten SATURNINUS. / SATURNINUS. 179 / AN ANONYMOUS SYSTEM FROM IRENJEUS. / ANONYMOUS SYSTEM FROM IRENJEUS.; lines 12570-12671 confidence: high

Elohim ascends with twelve powers, sees the Great Light through the Gate to the Light-world of the Good, hears the Gate named as the Lord's gate for the righteous, enters, and sits at the Good One's right hand.

Elohim ascends through the celestial spaces and Jesus later ascends to the Good One.
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Fragments of a Faith Forgotten SATURNINUS. / SATURNINUS. 179 / AN ANONYMOUS SYSTEM FROM IRENJEUS. / ANONYMOUS SYSTEM FROM IRENJEUS.; lines 12570-12671 confidence: high

Baruch appears to Jesus, a twelve-year-old shepherd boy, son of Joseph and Mary; Jesus remains faithful despite Naas, Naas causes him to be crucified, and Jesus leaves the psychic and physical bodies on the tree before committing his spirit to Elohim and ascending to the Good One.

Jesus leaves the psychic and physical bodies on the tree, commits his spirit to Elohim, and ascends to the Good One.
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Fragments of a Faith Forgotten SOME FORGOTTEN SAYINGS. / SOME FORGOTTEN SAYINGS. 595 / SOME FORGOTTEN SAYINGS. 597 / SOME FORGOTTEN SAYINGS. 599; lines 29225-29313 confidence: high

The first-person speaker recognizes and gathers himself, refuses to sow children for the ruler, tears up the ruler's roots, gathers scattered limbs, and says he is from the realms above.

The note identifies the speech as the soul of the initiate passing through unseen realms, each governed by a ruler who is a minister of Death; the speech says the speaker is from realms above.
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Fragments of a Faith Forgotten SOME FORGOTTEN SAYINGS. 593 / SOME FORGOTTEN SAYINGS. / SOME FORGOTTEN SAYINGS. 595 / SOME FORGOTTEN SAYINGS. 597; lines 29136-29222 confidence: high

“My mother, the Holy Spirit” takes the speaker by one hair and carries him to “the great mountain Tabor”; the note says hairs may symbolize Upanishadic nadis and the mountain is the way up to spiritual regions.

The Holy Spirit as mother carries the speaker by a hair to the great mountain Tabor; the editor describes the mountain as the way up to spiritual regions.
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Fragments of a Faith Forgotten SOME FORGOTTEN SAYINGS. 593 / SOME FORGOTTEN SAYINGS. / SOME FORGOTTEN SAYINGS. 595 / SOME FORGOTTEN SAYINGS. 597; lines 29136-29222 confidence: high

The narrator stands on a lofty mountain, sees “a gigantic man” and “a dwarf,” hears a voice like thunder say, “I am thou and thou art I,” and hears that the speaker is scattered in all and gathered by the hearer.

The narrator stands on a lofty mountain, sees a gigantic man and a dwarf, and the editor calls this a mountain of initiation where the initiate beholds the Heavenly Man and himself.
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Fragments of a Faith Forgotten SOME GREEK ORIGINAL WORKS IN / THE ASKEW AND BRUCE CODICES ... ... 453 458 / SUMMARY OF THE CONTENTS OF THE SO-CALLED / PISTIS SOPHIA TREATISE ... ... 459 506; lines 1149-1181 confidence: high

"The Teaching of the Eleven Years" and "The Mystic Transfiguration and Ascent in the Twelfth Year"

The contents explicitly mention a mystic transfiguration and ascent in the twelfth year.
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Fragments of a Faith Forgotten SOME GREEK ORIGINAL WORKS IN / THE ASKEW AND BRUCE CODICES ... ... 453 458 / SUMMARY OF THE CONTENTS OF THE SO-CALLED / PISTIS SOPHIA TREATISE ... ... 459 506; lines 1149-1181 confidence: medium

"The Journey into the Height"

The contents list a journey into the Height.
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Fragments of a Faith Forgotten SOME OUTLINES OF POMOLOGY. 329 / THE SOPHIA-MYTHUS. 335 / THE SOPHIA-MYTHUS. 337 / THE SOPHIA-MYTHUS. 339; lines 18277-18352 confidence: high

The twelfth and last aeon is female and called Wisdom/Sophia; she sees the creative aeons, ascends or returns to the Father’s depth, and sees that the Father alone creates without a syzygy.

Sophia ascends or returns to the depth of the Father before perceiving the Father’s solitary creative power.
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Fragments of a Faith Forgotten SOME GNOSTIC FRAGMENTS RECOVERED / FROM THE POLEMICAL WRITINGS / OF THE CHURCH FATHERS. / SOME GNOSTIC FRAGMENTS. 159; lines 11160-11263 confidence: medium

The passage names Basilides, Valentinus, Bardesanes, and Marcion and quotes Gnostic genius as “like a mighty eagle” soaring “towards pure light” and “pure knowledge.”

The quoted image describes Gnostic genius as an eagle leaving the world behind and soaring toward pure light and pure knowledge.
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Fragments of a Faith Forgotten SUMMARY OF THE FRAGMENTS / OF THE BOOK OF -THE GREAT LOGOS / ACCORDING TO THE MYSTERY. / BOOK OF THE GREAT LOGOS. 519; lines 25815-25896 confidence: high

Jesus says, in summary, that the blessed person knows the Word, has brought down Heaven, borne Earth, raised it heavenward, and made Earth the midst or a nothing.

The passage describes raising Earth heavenward, ceasing to be an earthly intelligence, and becoming a Dweller in Heaven.
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Fragments of a Faith Forgotten SYNOPSIS OF CONTENTS. XXV11. / XXV111. FRAGMENTS OF A FAITH FORGOTTEN. / SELECTIONS FROM THE UNTITLED APOCALYPSE / XXX. FRAGMENTS OF A FAITH FORGOTTEN.; lines 1527-1567 confidence: medium

Entries include “The Ladder of Purification,” “The Son of God,” and “Hymn to the Light.”

The heading “The Ladder of Purification” provides a ladder image connected with purification.
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Fragments of a Faith Forgotten THE ASKEW AND BRUCE CODICES. 457 / FRAGMENTS OF A FAITH FORGOTTEN. / THE PISTIS SOPHIA. 461 / THE PISTIS SOPHIA. 463; lines 23283-23357 confidence: high

The Master "donned the lowest robe of glory," was "changed into pure light," ascended to the lower firmament, and the powers there bowed, worshipped, and sang after seeing the mystery of their names or powers inscribed in it.

The Master soars upward to the lower firmament and then passes upward and inward to the First Sphere above it.
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Fragments of a Faith Forgotten THE PISTIS SOPHIA 493 / FRAGMENTS OF A FAITH FORGOTTEN. / THE PISTIS SOPHIA. 495 / THE PISTIS SOPHIA. 497; lines 24809-24905 confidence: high

For a righteous soul that has received higher mysteries of light, the counterfeit spirit and destiny follow after it on the way by which it passes into the height.

A righteous soul that has received higher mysteries passes into the height and utters the mystery that breaks the seals and bonds impeding it.
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Fragments of a Faith Forgotten THE PISTIS SOPHIA. 461 / THE PISTIS SOPHIA. 463 / THE PISTIS SOPHIA. 465 / FRAGMENTS OF A FAITH FORGOTTEN.; lines 23406-23454 confidence: medium

In reply to Philip, the conversion of the spheres is explained as aiding the salvation of souls; perfected souls will be counted in the heritage of the height, dwell in the Light-treasure, and the Rulers' power is in matter.

The conversion of the spheres aids salvation, perfected souls are associated with the heritage of the height, and they dwell in the Light-treasure.
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Fragments of a Faith Forgotten THE PISTIS SOPHIA. 463 / THE PISTIS SOPHIA. 465 / FRAGMENTS OF A FAITH FORGOTTEN. / THE PISTIS SOPHIA. 467; lines 23457-23496 confidence: high

Mary asks further how the third part was taken; purified power is gathered back to the higher world by Melchisedec, called the Great Receiver or Collector of Light.

Purified power is gathered back to the higher world by Melchisedec, the Receiver or Collector of Light.
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Fragments of a Faith Forgotten THE PISTIS SOPHIA. 463 / THE PISTIS SOPHIA. 465 / FRAGMENTS OF A FAITH FORGOTTEN. / THE PISTIS SOPHIA. 467; lines 23457-23496 confidence: medium

The Rulers fight against the Master's great soul as he passes through them; he changes their configurations and influences, and they lose the power to turn toward and devour their matter during purgation.

The Rulers fight the Master's great soul as he passes through them, after which he changes their configurations, influences, revolution, circles, and path.
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Fragments of a Faith Forgotten THE PISTIS SOPHIA. 471 / THE PISTIS SOPHIA. 473 / THE PISTIS SOPHIA. 475 / THE PISTIS SOPHIA. 477; lines 23879-23964 confidence: high

The Master promises, when taking them through the various spaces of the unseen world, to bring them into the Twin Spaces of the First Mystery as far as the supreme Space of the Ineffable, where they will see configurations as they really are.

The Master promises to bring the group through successive spaces of the unseen world, culminating in the First Mystery and the supreme Space of the Ineffable.
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Fragments of a Faith Forgotten THE PISTIS SOPHIA. 471 / THE PISTIS SOPHIA. 473 / THE PISTIS SOPHIA. 475 / THE PISTIS SOPHIA. 477; lines 23879-23964 confidence: high

In the region of the rulers of the Fate-Sphere, their glory is described as greatly superior; this world appears as the darkness of darkness and the whole world of men as a speck of dust because of distance and superior quality.

Each higher space is described as possessing greater glory, with the lower world appearing as darkness or a speck of dust from the superior realm.
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Fragments of a Faith Forgotten THE PISTIS SOPHIA. 465 / FRAGMENTS OF A FAITH FORGOTTEN. / THE PISTIS SOPHIA. 467 / FRAGMENTS OF A FAITH FORGOTTEN.; lines 23499-23549 confidence: high

After explaining the shortening of the times, the Master continues the narrative of his heaven-journey.

The passage explicitly resumes the Master's heaven-journey and describes movement inward through Aeonic Spaces to the veils of the Thirteenth Aeon.
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Fragments of a Faith Forgotten THE SO-CALLED CAINITES. 227 / THE CARPOCRATIANS. 229 / THE CARPOCRATIANS. / FRAGMENTS OF A FAITH FORGOTTEN.; lines 13933-13968 confidence: high

Because of reminiscence, the Father clothes Jesus with powers so that he may escape the rulers, pass through all their spheres, be freed from each, and ascend to the Father.

Jesus passes through the rulers' spheres, is freed from each, and ascends to the Father; similar souls are also said to ascend.
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Fragments of a Faith Forgotten THE AKHMIM CODEX. 591 / SOME FORGOTTEN SAYINGS. 593 / SOME FORGOTTEN SAYINGS. / SOME FORGOTTEN SAYINGS. 595; lines 29038-29133 confidence: high

As often as the addressees eat the bread and drink the cup, they are to proclaim the speaker's death and confess resurrection and ascension until he comes to them.

Eating bread and drinking a cup are linked with proclamation of death, confession of resurrection and ascension, and the speaker's coming; a note calls this a holy rite.
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Fragments of a Faith Forgotten THE BASILIDIAN GNOS1S. 255 / THE BASILIDIAN GNOSIS. 257 / THE BASILIDIAN GNOSIS. 259 / THE BASILIDIAN GNOSIS. 261; lines 15152-15225 confidence: high

The second Sonship is borne aloft by the Spirit as by a wing; near the first Sonship and God beyond being it cannot keep the Spirit because the Spirit is not of the same substance or nature, with a fish-and-dry-atmosphere analogy.

The second Sonship is borne aloft, the remaining Sonship receives an impulse to ascend, and the passage states that all things hasten from below upward, from worse to better.
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Fragments of a Faith Forgotten THE BASILIDIAN GNOS1S. 255 / THE BASILIDIAN GNOSIS. 257 / THE BASILIDIAN GNOSIS. 259 / THE BASILIDIAN GNOSIS. 261; lines 15152-15225 confidence: high

The second Sonship is borne aloft by the Spirit as by a wing; near the first Sonship and God beyond being it cannot keep the Spirit because the Spirit is not of the same substance or nature, with a fish-and-dry-atmosphere analogy.

The Spirit is described as a wing bearing the second Sonship, and the remaining Sonship is borne aloft on the wings of an eagle.
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Fragments of a Faith Forgotten THE BASILIDIAN GNOSIS. 257 / THE BASILIDIAN GNOSIS. 259 / THE BASILIDIAN GNOSIS. 261 / THE BASILIDIAN GNOSIS. 263; lines 15228-15313 confidence: high

“Coming into existence he raised himself aloft... as far as the Great Firmament”; he remained because he thought none was above him, and his limit was ignorance of supercosmic spaces.

The Great Ruler rises upward and is borne to the Great Firmament, where he remains because he thinks nothing is above him.
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Fragments of a Faith Forgotten THE BASILIDIAN GNOSIS. 259 / THE BASILIDIAN GNOSIS. 261 / THE BASILIDIAN GNOSIS. 263 / THE BASILIDIAN GNOSIS. 265; lines 15316-15447 confidence: high

After cosmic completion, the third Sonship remains behind in the universal Seed and must be manifested and restored above, beyond the highest Firmament; the passage connects this with creation waiting for the manifestation of the Sons of God.

The third Sonship/Sons of God remains in the seed-mixture, must be manifested and restored above, and spiritual powers pass from below upward to the Sonship.
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Fragments of a Faith Forgotten THE BASILIDIAN GNOSIS. 261 / THE BASILIDIAN GNOSIS. 263 / THE BASILIDIAN GNOSIS. 265 / THE BASILIDIAN GNOSIS. 269; lines 15482-15556 confidence: high

The world will not dissolve until the whole Sonship benefits souls in formlessness, follows Jesus, hastens upward, is purified, and can speed aloft through its own power.

The whole Sonship follows and imitates Jesus, becomes purified, hastens upward, and ascends beyond the Great Limit and creation.
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Fragments of a Faith Forgotten THE BASILIDIAN GNOSIS. 263 / THE BASILIDIAN GNOSIS. 265 / THE BASILIDIAN GNOSIS. 269 / THE BASILIDIAN GNOSIS. 271; lines 15559-15636 confidence: high

Every part of creation goes up a stage; salvation occurs by separating mixed principles into proper states, and Jesus is the first-fruits or exemplar of the process.

The passage describes creation going up a stage and the third Sonship passing upward through purified principles to the blessed Sonship above.
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Fragments of a Faith Forgotten THE BASILIDIAN GNOSIS. 263 / THE BASILIDIAN GNOSIS. 265 / THE BASILIDIAN GNOSIS. 269 / THE BASILIDIAN GNOSIS. 271; lines 15559-15636 confidence: medium

Jesus's physical part suffers and returns to formless matter; his psychic vehicle arises to the Hebdomad; higher elements are raised to the Great Ruler and the Limitary Spirit.

Jesus's physical part suffers and is restored to formless matter, his psychic vehicle arises to the Hebdomad, and higher parts are raised to higher regions.
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Fragments of a Faith Forgotten THE CARPOCRATIANS. 229 / THE CARPOCRATIANS. / FRAGMENTS OF A FAITH FORGOTTEN. / THE CARPOCRATIANS. 231; lines 13971-14099 confidence: medium

The passage says the Carpocratians held powers stronger than Peter, Paul, and the Apostles, and taught that men could reach higher illumination than Jesus; these powers are described as magical and compared with Simonian ideas.

The passage reports a teaching that men could reach higher degrees of illumination than Jesus and stronger powers than Peter, Paul, and the Apostles.
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Fragments of a Faith Forgotten THE CARPOCRATIANS. 229 / THE CARPOCRATIANS. / FRAGMENTS OF A FAITH FORGOTTEN. / THE CARPOCRATIANS. 231; lines 14101-14200 confidence: high

Souls attain perfection through reminiscences, soaring above limitation and diversity to contemplate higher unity; faith and love are treated as essentials, with faith as mystical absorption in original unity.

Souls are described as soaring above limitation and diversity, escaping mundane spirits, being freed from matter, and ascending above the world of appearance.
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Fragments of a Faith Forgotten THE HYMN OF THE ROBE OF GLORY. 407 / THE HYMN OF THE ROBE OF GLORY. 409 / THE HYMN OF THE ROBE OF GLORY. 411 / THE HYMN OF THE ROBE OF GLORY. 413; lines 21302-21414 confidence: medium

The robe spreads or hastens toward the narrator in the hands of its givers; the narrator's love urges him to meet it, and he receives, adorns, and clothes himself with it.

The narrator receives and clothes himself in the brilliant robe immediately before ascending to the gate of salutation and homage.
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Fragments of a Faith Forgotten THE HYMN OF THE ROBE OF GLORY. 407 / THE HYMN OF THE ROBE OF GLORY. 409 / THE HYMN OF THE ROBE OF GLORY. 411 / THE HYMN OF THE ROBE OF GLORY. 413; lines 21302-21414 confidence: high

The narrator clothes himself, ascends to the gate of salutation and homage, bows to the Majesty of his Father who sent the robe, notes fulfilled commandments and promise, mingles with princes and nobles, and is with the Father in his kingdom.

The narrator states that he clothed himself and ascended to the gate of salutation and homage.
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Fragments of a Faith Forgotten THE NAASSENI. / THE NAASSENI. 199 / THE NAASSENI. 201 / FRAGMENTS OF A FAITH FORGOTTEN.; lines 12842-12963 confidence: high

Jacob’s vision is interpreted as spirit descending into matter down a ladder of evolution, with the Stream of the Logos flowing downward and then upward through the Gate of the Lord.

Jacob’s vision is interpreted as spirit descending into matter and ascending through the Gate of the Lord; later the gate of truth is identified as the route of spiritual passage.
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Fragments of a Faith Forgotten THE NUMBEK-SYMBOLISM OF MARCUS. 359 / THE NUMBER-SYMBOLISM OF MARCUS. 361 / THE NUMBER-SYMBOLISM OF MARCUS. 363 / THE NUMBER-SYMBOLISM OF MARCUS. 365; lines 19293-19373 confidence: medium

The last divine note is carried upward by its own parent-sound to complete the whole Name, while the echo descends below and remains as though cast out of the Pleroma.

The last divine note is wafted upward by its parent-sound to complete and consummate the whole Name.
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Fragments of a Faith Forgotten THE NUMBER-SYMBOLISM OF MARCUS. 363 / THE NUMBER-SYMBOLISM OF MARCUS. 365 / THE NUMBER-SYMBOLISM OF MARCUS. 367 / THE NUMBER-SYMBOLISM OF MARCUS. 369; lines 19455-19541 confidence: high

After six days, interpreted as the seventh stage on the path, the disciple ascends into the mountain, which is glossed as higher states of consciousness.

The disciple ascends into the mountain after six days/seventh stage, and the mountain is glossed as higher states of consciousness.
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Fragments of a Faith Forgotten THE NUMBER-SYMBOLISM OF MARCUS. 365 / THE NUMBER-SYMBOLISM OF MARCUS. 367 / THE NUMBER-SYMBOLISM OF MARCUS. 369 / THE NUMBER-SYMBOLISM OF MARCUS. 371; lines 19544-19624 confidence: high

The passage says he becomes sixth, possessed of spiritual consciousness while still in the body, described as “the arahat stage.”

The number six is associated with embodied spiritual consciousness, mysteries of initiation, and the arithmetic relation in which dyads mark descent and triads mark ascent.
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Fragments of a Faith Forgotten THE NUMBER-SYMBOLISM OF MARCUS. 365 / THE NUMBER-SYMBOLISM OF MARCUS. 367 / THE NUMBER-SYMBOLISM OF MARCUS. 369 / THE NUMBER-SYMBOLISM OF MARCUS. 371; lines 19544-19624 confidence: medium

The Marcosians say the six descended and was detained in the Hebdomad, the region of seven spheres of difference, and is of the same essence as the World-mother, the eighth sphere of sameness beyond the seven.

The six descends and is detained in the Hebdomad, while regeneration is separately framed as ascent; the passage contrasts seven spheres of difference with an eighth sphere of sameness.
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Fragments of a Faith Forgotten THE NUMBER-SYMBOLISM OF MARCUS. 367 / THE NUMBER-SYMBOLISM OF MARCUS. 369 / THE NUMBER-SYMBOLISM OF MARCUS. 371 / THE NUMBER-SYMBOLISM OF MARCUS. 373; lines 19627-19704 confidence: medium

Seven spheres or heavens sound vowels A through Q, unite in harmony, glorify their emanator, send glory up to the Forefather, and produce an earthward echo that generates human souls.

The seven heavens utter vowels, unite in harmony, and the glory of their sound is carried up to the Forefather while an echo descends to earth and generates souls.
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Fragments of a Faith Forgotten THE NUMBER-SYMBOLISM OF MARCUS. 369 / THE NUMBER-SYMBOLISM OF MARCUS. 371 / THE NUMBER-SYMBOLISM OF MARCUS. 373 / THE NUMBER-SYMBOLISM OF MARCUS. 375; lines 19707-19786 confidence: medium

The passage explains the formulas 8 + 4, 10 + 2, and (1 + 2 + 3) x 2 or 6 x 2, calling the last the doubling of the enforming power or its ascent into itself.

The doubling of the enforming power is explicitly described as its ascent into itself.
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Fragments of a Faith Forgotten THE NUMBER-SYMBOLISM OF MARCUS. 375 / THE NUMBER-SYMBOLISM OF MARCUS. 377 / THE NUMBER-SYMBOLISM OF MARCUS. 379 / THE NUMBER-SYMBOLISM OF MARCUS. 381; lines 19956-20031 confidence: high

"There were also prayers for the dead, and also formulae for the soul in passing through the seven gates of the seven purgatorial spheres"

The passage explicitly mentions formulae for the soul passing through seven gates of seven purgatorial spheres and describes powers of the regions making way.
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Fragments of a Faith Forgotten THE NUMBER-SYMBOLISM OF MARCUS. 375 / THE NUMBER-SYMBOLISM OF MARCUS. 377 / THE NUMBER-SYMBOLISM OF MARCUS. 379 / THE NUMBER-SYMBOLISM OF MARCUS. 381; lines 19956-20031 confidence: medium

A specimen formula has the speaker say he is the son of the Father beyond existence, that Wisdom is his female counterpart and made certain things for herself, and that he returns to his own place from which he came forth.

The speaker claims descent from the Father beyond existence, knowledge of self and origin, and return to the place from which he came forth.
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Fragments of a Faith Forgotten THE NUMBER-SYMBOLISM OF MARCUS. 375 / THE NUMBER-SYMBOLISM OF MARCUS. 377 / THE NUMBER-SYMBOLISM OF MARCUS. 379 / THE NUMBER-SYMBOLISM OF MARCUS. 381; lines 19956-20031 confidence: medium

"And so he passeth on to his own, casting off his chains, that is to say, the soul, or lower nature."

After invoking the higher Wisdom, the speaker passes to his own and casts off chains, glossed as the soul or lower nature.
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Fragments of a Faith Forgotten THE PER AT.E. 211 / THE SETHI ANS. 213 / THE SETHIANS. / THE SETHIANS. 215; lines 13357-13427 confidence: high

A spark or ray from above is mingled in many waters; the Light seeks to free mind from death and the dark body; the lower wind raises waves; the mind is a ray from perfect Light and a light-spirit floating on water.

The passage contrasts the perfect Light above with the dark body and waters below, and describes the mind or light-ray as needing release and return toward its proper region.
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Fragments of a Faith Forgotten THE PER AT.E. 211 / THE SETHI ANS. 213 / THE SETHIANS. / THE SETHIANS. 215; lines 13357-13427 confidence: high

The Mystery candidate is washed or baptized, strips off servant dress, puts on a heavenly garment, drinks life-giving water, leaves the servile body, and ascends spiritually to the ocean of immortality.

The candidate passes the Lesser Mysteries, is washed or baptized, exchanges servant dress for a heavenly garment, drinks life-giving water, and ascends in a spiritual body.
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Fragments of a Faith Forgotten THE PERAT.E. 209 / THE PER AT.E. 211 / THE SETHI ANS. 213 / THE SETHIANS.; lines 13280-13354 confidence: medium

Darkness strives to retain Light and Spirit and imprison light-sparks in matter; Light and Spirit strive to raise their powers aloft and rescue them from Darkness.

Light and Spirit strive to raise their powers aloft and rescue them from Darkness.
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Fragments of a Faith Forgotten THE PISTIS SOPHIA. 475 / THE PISTIS SOPHIA. 477 / THE PISTIS SOPHIA. 479 / THE PISTIS SOPHIA. 481; lines 24050-24133 confidence: high

The Master continues describing the Gnosis of the Mystery of the Ineffable, leading the hearers higher through spaces and hierarchies of being and emanation up to the Mystery itself, the First Mystery.

The Master’s instruction leads the hearers “higher and higher” through spaces and hierarchies toward the Mystery.
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Fragments of a Faith Forgotten THE PISTIS SOPHIA. 467 / FRAGMENTS OF A FAITH FORGOTTEN. / THE PISTIS SOPHIA. 469 / THE PISTIS SOPHIA. 471; lines 23634-23714 confidence: high

Sophia reaches the lowest depths and a limit; her path turns upward toward spirit, and she recites penitential hymns or repentances.

After reaching the lowest depths and limit, Sophia's path begins upward and her pilgrimage turns toward spirit while she yearns for the Light.
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Fragments of a Faith Forgotten THE PISTIS SOPHIA. 473 / THE PISTIS SOPHIA. 475 / THE PISTIS SOPHIA. 477 / THE PISTIS SOPHIA. 479; lines 23967-24047 confidence: high

Those who have received light-mysteries come to supernal realms of the Inheritance, occupy spaces according to the degree received, and may enter lower regions but not ascend higher.

The passage links received mysteries to higher or lower spaces and states that recipients may go into lower regions but not ascend higher.
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Fragments of a Faith Forgotten THE PISTIS SOPHIA. 473 / THE PISTIS SOPHIA. 475 / THE PISTIS SOPHIA. 477 / THE PISTIS SOPHIA. 479; lines 23967-24047 confidence: high

The receiver of the complete mystery, described as the twelve mysteries of the First Mystery, can explore all orders and regions of the Inheritance of Light from all directions and may remain in a chosen region.

The complete recipient of the twelve mysteries can explore all orders and regions from all directions and choose a place in the Light-kingdom.
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Fragments of a Faith Forgotten THE PISTIS SOPHIA. 477 / THE PISTIS SOPHIA. 479 / THE PISTIS SOPHIA. 481 / THE PISTIS SOPHIA. 483; lines 24136-24188 confidence: high

The body or matter 'becomes a great light-stream, and soars into the height'; powers bow before the 'vesture of light' and sing hymns.

The subject becomes a light-stream, soars into the height, and passes upward through the Inheritances of Light and beyond.
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Fragments of a Faith Forgotten THE PISTIS SOPHIA. 481 / THE PISTIS SOPHIA. 483 / FRAGMENTS OF A FAITH FORGOTTEN. / THE PISTTS SOPHIA. 485; lines 24250-24332 confidence: high

Whoever receives the first mystery of the First Mystery becomes king over the spaces of the First Saviour in the Light-realm, up to the twelfth.

The passage describes souls leaving the body, receiving lots in the Inheritance, inheriting regions of the Ineffable, and encountering ordered Spaces with differing requirements.
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Fragments of a Faith Forgotten THE PISTIS SOPHIA. 483 / FRAGMENTS OF A FAITH FORGOTTEN. / THE PISTTS SOPHIA. 485 / THE PISTIS SOPHIA. 487; lines 24335-24413 confidence: medium

Andrew is amazed and says the matter is hard for him, doubting that worldly people can have so high a destiny and reach such lofty heights.

Andrew questions how worldly humans can reach lofty heights, and the Saviour describes the addressees’ struggle, discovery of mysteries, and transformation into pure light associated with the Kingdom of Light.
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Fragments of a Faith Forgotten THE PISTIS SOPHIA. 491 / THE PISTIS SOPHIA 493 / FRAGMENTS OF A FAITH FORGOTTEN. / THE PISTIS SOPHIA. 495; lines 24719-24806 confidence: high

The disciples 'cried out together in transport' because of the 'transcendent height' revealed by the Saviour.

The disciples' souls are described as coming forth from the Saviour, becoming paths to him, and yearning to go into the height and the region of his Kingdom.
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Fragments of a Faith Forgotten THE PISTIS SOPHIA. 499 / THE PISTIS SOPHIA. 501 / FRAGMENTS OF A FAITH FORGOTTEN. / THE PISTIS SOPHIA. 503; lines 25092-25171 confidence: high

Faith and mysteries manifest; many souls pass through transmigrations and return; some receive mysteries of light, ascend to the Gates of Light, find the perfect souls complete, and find the gates shut by the speaker.

Souls receive mysteries of light and mount up to the Gates of Light.
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Fragments of a Faith Forgotten THE PISTTS SOPHIA. 485 / THE PISTIS SOPHIA. 487 / THE PISTIS SOPHIA. 489 / FRAGMENTS OF A FAITH FORGOTTEN.; lines 24462-24518 confidence: medium

People of the world are told to be diligent so they may receive the mysteries of light and enter the height of the Kingdom of Light.

The passage exhorts people to receive the mysteries of light and enter the height of the Kingdom of Light.
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Fragments of a Faith Forgotten THE SO-CALLED CAINITES. / THE SO-CALLED CAINITES. ' 225 / THE SO-CALLED CAINITES. 227 / THE CARPOCRATIANS. 229; lines 13896-13909 confidence: medium

"without him the mystic 'salvation of the cross' would not have been consummated, nor the consequent revelation of the realms above."

The passage connects salvation with the cross and the revelation of realms above.
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Fragments of a Faith Forgotten THE SOPHIA-MYTHUS. 339 / THE SOPHIA-MYTHUS. 341 / THE SOPHIA-MYTHUS. 343 / THE SOPHIA-MYTHUS. 345; lines 18514-18592 confidence: high

“Spirit ascended to Mind-and-Truth within the Boundary, to join the rest of the aeons in their glorification of the Father.”

Spirit ascends to Mind-and-Truth within the Boundary, and later converted supplication is made into a path upwards.
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Fragments of a Faith Forgotten THE SOPHIA-MYTHUS. 339 / THE SOPHIA-MYTHUS. 341 / THE SOPHIA-MYTHUS. 343 / THE SOPHIA-MYTHUS. 345; lines 18514-18592 confidence: medium

The Common Fruit decides the passions should not be destroyed, makes them depart from Wisdom, and turns them into substantial essences: fear into psychic essence, grief into subtle or hylic matter, doubt into elemental or daemonian essence, and conversion through prayer and supplication into an upward path of repentance and right power.

Conversion, prayer, and supplication are made into a path upwards, identified with repentance and the power of psychic essence called right.
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Fragments of a Faith Forgotten THE SOPHIA-MYTHUS. 341 / THE SOPHIA-MYTHUS. 343 / THE SOPHIA-MYTHUS. 345 / THE SOPHIA-MYTHUS. 347; lines 18595-18676 confidence: high

The four passions are separated from Sophia. Fear and grief become psychic and physical substances; doubt tends downward; supplication tends upward to the Heaven-world; upward is right and downward into matter is left.

Doubt is described as a downward tendency toward denser states, while supplication is an upward path to the Heaven-world; these are further labeled left and right.
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Fragments of a Faith Forgotten THE SOPHIA-MYTHUS. 343 / THE SOPHIA-MYTHUS. 345 / THE SOPHIA-MYTHUS. 347 / THE SOPHIA-MYTHUS. 349; lines 18679-18757 confidence: high

The soul is described as partly mortal and partly immortal, a mean below the Ogdoad and above hylic matter; likeness to things above makes it immortal and brings it into the Ogdoad/Jerusalem above the heavens, while likeness to matter makes it perish.

The soul becomes immortal and enters the Ogdoad if assimilated to things above, but becomes destructible and perishes if assimilated to matter.
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Fragments of a Faith Forgotten THE UNTITLED APOCALYPSE. 553 / THE UNTITLED APOCALYPSE. 555 / THE UNTITLED APOCALYPSE. 557 / THE UNTITLED APOCALYPSE. 559; lines 27552-27635 confidence: high

Those who repented flee the matter of the lower aeon, ascend to the aeon of the self-fathered one, take a vow of renunciation, and are promised the mystery of the hidden Father.

The repentant abandon the matter of the lower aeon and soar upward to a higher aeon.
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Fragments of a Faith Forgotten THE UNTITLED APOCALYPSE. 553 / THE UNTITLED APOCALYPSE. 555 / THE UNTITLED APOCALYPSE. 557 / THE UNTITLED APOCALYPSE. 559; lines 27552-27635 confidence: medium

The First-born receives a Vesture containing all bodies, including elemental and celestial ranks, enabling Him to go upward, downward, and to the under-world.

The First-born's Vesture contains all bodies and prevents obstruction as He goes upward, downward, and to the under-world.
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Fragments of a Faith Forgotten THE UNTITLED APOCALYPSE. 557 / THE UNTITLED APOCALYPSE. 559 / THE UNTITLED APOCALYPSE. 561 / THE UNTITLED APOCALYPSE. 563; lines 27722-27828 confidence: high

The prose explanation says mysteries such as baptism are given to the repentant; these grades of purification let a person rise to higher consciousness corresponding to states or regions.

The concluding prose identifies mysteries, baptism, grades of purification, and a rise to higher grades of consciousness corresponding with regions or states.
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Fragments of a Faith Forgotten THE UNTITLED APOCALYPSE. 559 / THE UNTITLED APOCALYPSE. 561 / THE UNTITLED APOCALYPSE. 563 / THE UNTITLED APOCALYPSE. 565; lines 27831-27901 confidence: high

After a lacuna and damaged leaves, the text says still higher spaces are described as purified souls mount the Great Ladder.

The passage explicitly says purified souls mount the Great Ladder through higher and higher spaces.
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Fragments of a Faith Forgotten THE ASKEW AND BRUCE CODICES ... ... 453 458 / SUMMARY OF THE CONTENTS OF THE SO-CALLED / PISTIS SOPHIA TREATISE ... ... 459 506 / SYNOPSIS OF CONTENTS. XXV.; lines 1184-1250 confidence: medium

"The 'Last' shall be 'First'"; "The Three Supernal Spaces of the Light"; "The Inheritance of Light"

The synopsis explicitly lists a continued heaven-journey and later light-spaces, light-kingdom, and thrones.
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Fragments of a Faith Forgotten THE ASKEW AND BRUCE CODICES ... ... 453 458 / SUMMARY OF THE CONTENTS OF THE SO-CALLED / PISTIS SOPHIA TREATISE ... ... 459 506 / SYNOPSIS OF CONTENTS. XXV.; lines 1184-1250 confidence: medium

"Of the Glory of them of the Thirteenth Mon"; "The Scale of Light"; "The Perfect shall be Higher than the Emanations of Light in the Kingdom"

The headings mention the Perfect higher than emanations of light, three supernal spaces of light, inheritance of light, and thrones in the light-kingdom.
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Fragments of a Faith Forgotten THE ASKEW AND BRUCE CODICES. / THE ASKEW AND BRUCE CODICES. 455 / THE ASKEW AND BRUCE CODICES. 457 / FRAGMENTS OF A FAITH FORGOTTEN.; lines 23145-23195 confidence: high

The Master is absent for thirty hours; during the absence all regions shake, and confusion, fear, and songs of praise are described.

Jesus is described as descending in brilliant light after having ascended and after a thirty-hour absence.
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Fragments of a Faith Forgotten THE BASILIDIAN GNOSIS. / THE BASILIDIAN GNOS1S. 255 / THE BASILIDIAN GNOSIS. 257 / THE BASILIDIAN GNOSIS. 259; lines 15076-15149 confidence: high

The subtlest Sonship bursts forth, rises upward 'like wing or thought,' and is with the God beyond being; every nature strives after Him because of His transcendent beauty.

The subtlest Sonship rises from below upward and is with the God beyond being; the less subtle Sonship also desires ascent.
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Fragments of a Faith Forgotten THE BASILIDIAN GNOSIS. / THE BASILIDIAN GNOS1S. 255 / THE BASILIDIAN GNOSIS. 257 / THE BASILIDIAN GNOSIS. 259; lines 15076-15149 confidence: high

The less subtle Sonship needs wings to soar; the wings are the Holy Spirit; a bird-and-wings analogy explains the complementarity of the second Sonship and Holy Spirit.

The less subtle Sonship requires wings to soar, and the wings are identified as the Holy Spirit.
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Fragments of a Faith Forgotten THE NUMBER-SYMBOLISM OF MARCUS. 371 / THE NUMBER-SYMBOLISM OF MARCUS. 373 / THE NUMBER-SYMBOLISM OF MARCUS. 375 / THE NUMBER-SYMBOLISM OF MARCUS. 377; lines 19789-19869 confidence: high

Christ descends to human perception; recognizers cease from Ignorance and ascend from Death to Life; the All-Father wills the end of Ignorance and Death; a man is chosen as fit vehicle.

The passage states that Christ descends to human perception, and those who recognize him ascend from Death to Life.
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Fragments of a Faith Forgotten THE NUMBER-SYMBOLISM OF MARCUS. 371 / THE NUMBER-SYMBOLISM OF MARCUS. 373 / THE NUMBER-SYMBOLISM OF MARCUS. 375 / THE NUMBER-SYMBOLISM OF MARCUS. 377; lines 19789-19869 confidence: high

At baptism the dove descends on Jesus and soars to heaven, completing Jesus into Christ; in Christ is the seed of those who descend and ascend with him; Christ’s descending power is the seed of the Pleroma.

At baptism the dove descends upon Jesus and soars heavenward, completing Jesus into Christ and producing perfect illumination.
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Fragments of a Faith Forgotten THE NUMBER-SYMBOLISM OF MARCUS. 371 / THE NUMBER-SYMBOLISM OF MARCUS. 373 / THE NUMBER-SYMBOLISM OF MARCUS. 375 / THE NUMBER-SYMBOLISM OF MARCUS. 377; lines 19789-19869 confidence: medium

At baptism the dove descends on Jesus and soars to heaven, completing Jesus into Christ; in Christ is the seed of those who descend and ascend with him; Christ’s descending power is the seed of the Pleroma.

The passage says that in Christ subsists the seed of those who descend and ascend with him, and identifies Christ’s descending power as the seed of the Pleroma.
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Fragments of a Faith Forgotten THE PISTIS SOPHIA. 501 / FRAGMENTS OF A FAITH FORGOTTEN. / THE PISTIS SOPHIA. 503 / THE PISTIS SOPHIA. 505; lines 25174-25252 confidence: medium

Before the First Mystery no soul of humanity, prophet, or patriarch had fully entered the Light; prophets and patriarchs will be sent back into righteous bodies to find the mysteries and inherit the Kingdom.

Souls are described as not yet fully entering the Light, as being cleansed and transformed into pure light, and as brought into the Light through the keys of the mysteries.
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Fragments of a Faith Forgotten VALENTINUS. 303 / VALENTINUS. 305 / VALENTINUS. 307 / VALENTINUS. 309; lines 17090-17209 confidence: high

The reader is asked to pass in thought from earth through sublunary spaces, beyond the moon-firmament into ethereal star-worlds with inhabitants, regions, orders, and hierarchies, to the Great Firmament or Ring Pass Not, boundary of the phenomenal universe.

The passage describes elevating thought from earth through sublunary and heavenly spaces, star-worlds, orders, and hierarchies to the Great Firmament.
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Fragments of a Faith Forgotten XXXV111. FRAGMENTS OF A FAITH FORGOTTEN. / INDEX. / XXXIX. / FRAGMENTS OF A FAITH FORGOTTEN.; lines 2721-2852 confidence: medium

Index entries include: "Heaven, citizens of"; "journey"; "kingdom of"; "man from"; "wars in"; "world"; "Heavens, seven"; "Heavenly man".

The index explicitly includes a heaven entry with journey, and nearby entries for seven heavens and heavenly man.
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Pistis Sophia INTRODUCTION / THE FIFTH DOCUMENT / INDEX OF PSALMS AND ODES / INDEX; lines 10260-10594 confidence: low

Light and height entries include Crown of Light, Effluence of Light, Inheritance of Light, Land of the Light, Height, Fire of the Height as lightning, and Gate of Height.

Entries list Height, Gate of Height, Fire of the Height, Inheritance of Light, Land of the Light, Crown of Light, and Effluence of Light.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 1108-1188 confidence: medium

The Sphere of Destiny is variously described as the Second Sphere reached after the First Sphere, as Great Destiny in the head of the Æons or Zodiac and the Kingdom of Adamas, and as the visible firmament.

The passage describes cosmic levels including earth, the First Sphere, the Second Sphere or Sphere of Destiny, the head of the Æons or Zodiac, and the visible firmament.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 1190-1269 confidence: medium

The passage says hell-terrors are barely treated and Sophia’s afflictions are limited to loss of light and inability to return without Divine aid to the Place she had wilfully abandoned.

Sophia’s afflictions are described as loss of light and inability to return without Divine aid to the Place she abandoned.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 1190-1269 confidence: medium

The passage says there is a close parallel to Christian in Pilgrim’s Progress, who leaves the city of Mansoul to strive upward to the Heavenly City.

The passage draws a close parallel to Christian in Pilgrim’s Progress leaving Mansoul and striving upward to the Heavenly City.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 1271-1336 confidence: medium

The Second Document is said not to continue Jesus’ upward journey but to turn to inquiries about heavenly hierarchies and their Light.

The passage repeatedly mentions Jesus’ upward journey and the possibility of steps by which humans approach divinity.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 1338-1402 confidence: high

The disciples' upward flight with Jesus is described as intended merely to show terrors of one Place of Punishment.

The disciples' upward flight with Jesus is said to have the object of showing them the terrors of a Place of Punishment.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 1583-1669 confidence: high

Origen is said to mention “doors opening of their own accord,” an episode the passage places in Jesus' upward journey.

The passage locates an episode of doors opening of their own accord within Jesus' upward journey and also refers to Jesus' upward flight.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 1583-1669 confidence: low

The author guesses that the interpolated fragment may have belonged to Jesus' upward flight and says a continuation to the Saviour's entry into the realms of the Ineffable One would not be too daring for a writer acquainted with Enochic literature; the Bruce Papyrus work describes the Source of All Being.

The passage speculates that the upward-flight story could have continued to the Saviour's entry into the realms of the Ineffable One and compares this daring ascent with Enochic literature and the Bruce Papyrus.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 1879-2025 confidence: medium

The note explains topos as apparently a Greek translation of Egyptian Ker-t, a residence for a spirit or body such as the Sun, also linked with Alexandrian zone or sphere language.

The passage mentions topos/Ker-t as a cosmic residence or sphere, Aeons and Chaos as ordered regions, an Ophite diagram with passwords, highest realms, return, and three robes.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 2469-2560 confidence: high

The light comes upon Jesus, surrounds him, makes him shine immeasurably, obscures him from the disciples’ sight, and casts varied beams reaching from earth to heaven.

Jesus is encircled by immeasurable light and mounts up or flies to the Height while the disciples watch in silence.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 2574-2658 confidence: medium

Jesus describes sitting apart on the mountain of the Olives, the completion of his service, the vesture left in the Last or twenty-fourth mystery, and its dispatch at sunrise by commandment of the First Mystery.

Jesus says a vesture of light was dispatched to him from the Last mystery at the command of the First Mystery, and that putting it on enables him to speak with mankind and reveal the Truth.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 2659-2750 confidence: high

The interpretation of the vesture's writing names the mystery outside the World, the cause for which the Universe became, and summons Jesus to come up to fellow members who are One of One with him and wait at the last Boundary.

The writing on the vesture tells Jesus to come up to fellow members who wait for him at the last Boundary and says the vesture is his own from the beginning.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 2752-2798 confidence: high

The fulfilled time is announced; the addressee is urged to come quickly so the speakers may put the vestures on him, so that he may complete the service of the First Mystery, come up to them, cease being in the World, and receive the glory of the First Mystery.

The addressee is told he will come up to the speakers and cease being in the World after receiving the vestures.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 2800-2882 confidence: high

The speaker sees the mystery of the words in the dispatched vesture, puts it on, becomes greatly luminous, flies to the Height, and reaches the gate of the firmament.

The speaker flies to the Height and proceeds through the firmament, first Sphere, Destiny, and twelve Aeons.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 2800-2882 confidence: high

The firmament gates open; its Rulers, Authorities, and Angels see the vesture and the mystery of their names, fear, have bonds loosened, prostrate, worship, say the Lord of the Universe passed unknowingly through them, see only light, and hymn inwardly.

Gates of several regions open by themselves or all at once, and the veils of the twelve Aeons draw away as the speaker arrives.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 3063-3137 confidence: high

Jesus says he altered the rulers' path for the salvation of souls; otherwise souls would be destroyed or delayed, while the changed path purifies souls quickly, lifts up the saved, and dissolves the unsaved.

Souls are purified quickly and lifted up, while purified light is carried to the Treasury of the Light.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 3139-3224 confidence: high

Jesus says he came up for service by command of the First Mystery into the midst of the tyrants of the rulers of the twelve aeons, wearing an immeasurably bright vesture of light.

Jesus says he came up into the midst of the tyrants of the rulers of the twelve aeons by command of the First Mystery.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 3226-3297 confidence: high

The Rulers and Unpaired ones see the vesture of light upon Jesus, see the mystery of their names in it, prostrate, worship, and ask how the Lord of the Universe passed through them unknown.

Jesus is described as passing through the Rulers of the twelve Aeons and then coming to the Height and the veils of the thirteenth Aeon, which open to him.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 3299-3383 confidence: high

Jesus answers his disciples and says Pistis Sophia was in the thirteenth Aeon among the Invisibles, saw the light of the veil of the Treasury of the Light, desired to go there but could not, ceased the mystery of the thirteenth Aeon, and hymned to the Light of the Height.

Pistis Sophia sees the higher light, desires to go to its place, and wants to reach the Light of the Lights in the Height of the Heights.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 3384-3468 confidence: medium

The speaker recounts anger from the Self-willed, mockery by the Rulers of the Aeons, pursuit by the Guards of the gates of the Aeons, and her looking up to the Height and the Light.

The speaker is in darkness, Chaos, and matter, looks toward the Height and the Light, seeks light and power, and asks to be delivered.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 3539-3620 confidence: high

Jesus says Pistis Sophia hymned a second repentance to the Light, asking not to be left in darkness, to be delivered through mysteries, to be taken to the high Aeons, and to be rescued from the lion-faced power and the emanations of the Self-willed.

Pistis Sophia asks the Light to deliver her from darkness and Chaos and take her to the Aeons on high.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 3622-3711 confidence: medium

In the fourth repentance, Pistis Sophia asks the Light to hear and deliver her, then says her time failed, she became matter, her light was taken, her power dried up, and she forgot her mystery.

Pistis Sophia says the precept brought her down, that she became matter and a power of Chaos, while the surrounding prayer looks to the Light and its redeemers for deliverance.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 3713-3801 confidence: high

Jesus says the emanations of the Self-willed afflicted Pistis Sophia in the Chaoses and wished to take her light; the command from the First Mystery for Jesus to deliver her had not yet come.

The passage says Pistis Sophia's command to be brought up from Chaos was not yet completed; she addresses the Light in the Height and looks upward toward it.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 3890-3960 confidence: medium

Jesus says Pistis Sophia cried up to the Light in her sixth repentance, after forsaking her Place and coming down into darkness and Chaos; she asks the Light to hear her, forgive her sin, and redeem the powers out of Chaos.

Pistis Sophia is said to have forsaken her Place, come down into darkness and Chaos, and cried upward to the Light for hearing and deliverance.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 3962-4012 confidence: high

Jesus tells his disciples that Pistis Sophia, after finishing the sixth repentance, turns to the Height to see whether her sins are forgiven and whether she will be brought up from Chaos.

Pistis Sophia seeks to be brought up from Chaos, turns toward the Height, and asks the Light to show paths and deliver her from Chaos.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 4014-4064 confidence: medium

The cited psalm opens as a prayer lifting the soul to the Lord, trusting God, asking not to be ashamed or mocked by enemies, and asking the Lord to show ways, teach paths, guide in truth, and remember mercy rather than youthful sins and ignorance.

The cited prayer says the soul is lifted up to the Lord, and Jesus later says he will speak about the things of the Height.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 4066-4110 confidence: high

Jesus speaks to the disciples: after Pistis Sophia's seventh repentance in Chaos, the First Mystery's command had not yet come for him to deliver and bring her up, but he mercifully brought her to a widened place in Chaos without command.

The passage repeatedly frames Pistis Sophia's rescue as being delivered, brought up, or saved out of Chaos, though the full command for deliverance has not yet come.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 4112-4189 confidence: medium

Jesus says the lion-faced power came with material emanations of the Self-willed and oppressed Pistis Sophia in Chaos.

Pistis Sophia trusts the Light as her Saviour and asks to be delivered from hostile emanations after not being brought up from Chaos.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 4191-4262 confidence: medium

Pistis Sophia addresses the Light, asks it to smite those who took away her power, deliver her, diminish her oppressors, turn them to Chaos, and have Ieou's angel send them to darkness below.

The passage contrasts Chaos and darkness below with the Height and the thirteenth Aeon, the Place of righteousness, which Pistis Sophia desires.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 4264-4349 confidence: high

Her repentance is accepted; the First Mystery hears her and sends Jesus, who helps her, brings her up from Chaos because she repented and believed the Light, notes her deception by the Self-willed God through a resembling power of light, and comes secretly unknown to all powers except the First Mystery.

Jesus says he brought Pistis Sophia up from Chaos because she repented and believed the Light.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 4439-4508 confidence: medium

The Self-willed looks from the thirteenth Aeon down into the Chaos in anger to help his lion-faced power. The lion-faced power and all its emanations surround Pistis Sophia to take her light; Sophia cries to the Height and to Jesus, fears, and speaks the twelfth repentance.

Sophia asks that the emanations not be allowed to go up to the thirteenth Aeon, their Place, while she herself cries upward to the Height.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 4586-4645 confidence: high

Jesus says the time was completed for bringing Pistis Sophia up from Chaos; he sends a power of light from himself down into Chaos to bring her from the deep place toward the upper place until a command comes from the First Mystery.

Pistis Sophia is brought from the deep place of Chaos toward the upper places by a dispatched power of light.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 4685-4748 confidence: high

Jesus tells the disciples that Pistis Sophia's thirteenth repentance completed the ordered afflictions, that the time came to deliver her from Chaos and bring her up from all darknesses, and that her repentance was received by the First Mystery.

Pistis Sophia is to be delivered from Chaos, brought up from darknesses, and aided by powers of Light from the Height and from Jesus.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 4914-4970 confidence: high

The effluence of light takes the lights from the emanations, casts them into Pistis Sophia, and then returns, coming up from Chaos.

After casting the recovered lights into Pistis Sophia, the effluence of light returns and comes up from Chaos.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 4972-5056 confidence: medium

Mikhael and Gabriel are identified with the deacons of the drink; they take the effluence of Light to Chaos and bring it up, and they do not keep Pistis Sophia’s light but cast it into her.

The effluence of Light goes into Chaos, is taken there and brought up by Mikhael and Gabriel, and finally comes out of Chaos and returns to the First Mystery identified as the Temple.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 5057-5107 confidence: medium

Pistis Sophia runs to the upper part of Chaos; the emanations pursue her; Adamas the tyrant looks from the twelve Aeons and is angry because she wishes to go to the Light of the Lights above them.

Adamas is angry because Pistis Sophia wishes to go to the Light of the Lights above them, and hostile powers push her down and surround her.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 5109-5166 confidence: high

By command of the Father, the speaker sends Gabriel, Mikhael, and ten (?) great effluences of Light to help Pistis Sophia, carry her so her feet do not touch darkness, and steer her from the Places of Chaos.

Pistis Sophia is carried so her feet do not touch the darkness, steered from the Places of Chaos, and brought out with Gabriel and Mikhael while surrounded by Light.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 5253-5301 confidence: high

"thou orderest to Gabriel with Mikhael for them to steer the Pistis Sophia through all the Places of the Chaos"

Pistis Sophia is steered by Gabriel and Mikhael through all the Places of Chaos, lifted away from the darkness below, and described as coming up from Chaos.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 5303-5387 confidence: high

The First Mystery says he brought Pistis Sophia up from Chaos; Pistis Sophia says she was delivered from Chaos, loosed from the bonds of darkness, came close to the Light, and was helped as hostile emanations were prevented from approaching.

Pistis Sophia is brought up from Chaos, says she was delivered from it, and the First Mystery frames her repentance as spoken after coming up from Chaos.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 5388-5446 confidence: high

“she having been delivered from the Chaos, and she was loosened out of the bonds.”

Pistis Sophia is explicitly said to have been delivered from Chaos and later brought above the Place of Chaos after being guided out of it.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 5388-5446 confidence: medium

The First Mystery praises Thomas, addresses the disciples, and reports Pistis Sophia’s hymn about being brought from the high Aeon to lower Places, delivered, and freed from oppressive emanations.

The hymn says Pistis Sophia was brought from a high Aeon down to the Places below, delivered from below, and brought up above Chaos.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 5448-5532 confidence: high

The cited Ode describes one brought down from high places and up from below, taught concerning things in the Middle, whose enemies are scattered and who receives authority over bonds to loosen them.

Both the cited Ode and Mathaios's explanation describe being brought down from high places or a high Aeon and then brought up from below.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 5533-5604 confidence: medium

Pistis Sophia says: "Thou art the Light... thou deliveredst me... O Light, thou broughtest my power up from the Chaos" and protected her from enemy emanations of the Self-willed.

The hymn says the Light brought Pistis Sophia's power up from Chaos, and Maria's cited prophecy says the Lord brought the soul up from Amente and saved it from the pit.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 5606-5690 confidence: high

The First Mystery praises Maria and says he brought Pistis Sophia to a place below the thirteenth Aeon, gave her a new mystery of light and hymn of light, and placed her there until he returns for her.

Pistis Sophia’s power is brought up from Chaos, darkness, and matter and she is placed in an exalted Aeon and below the thirteenth Aeon.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 5606-5690 confidence: high

The First Mystery praises Maria and says he brought Pistis Sophia to a place below the thirteenth Aeon, gave her a new mystery of light and hymn of light, and placed her there until he returns for her.

The First Mystery places Pistis Sophia below the thirteenth Aeon until he comes to take her to her Place at the Height; Sophia is set on the road to her Place.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 563-649 confidence: high

On the Mount of Olives, a Great Power of Light descends on Jesus as a vesture or heavenly nature, enabling him to rise to the Boundary and assume further vestures for higher spaces.

Jesus rises to the Boundary, flies into the Height, and journeys upward through spheres and aeons.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 563-649 confidence: medium

Pistis Sophia sings twelve penitential hymns to the Light of Lights or Light of the Treasure-house; Jesus recites them to the disciples, who identify them with the Canonical Psalms and Odes of Solomon.

Pistis Sophia sings penitential hymns to the Light of Lights, and Jesus sends new Powers into Chaos to aid her and crown her with light.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 5691-5747 confidence: high

The speaker says no evil will be done until the three times are fulfilled, grants authority to go up to the twelve Aeons and return below the thirteenth Aeon, and denies authority to enter the gate of the Height.

Pistis Sophia is granted authority to go up to the twelve Aeons and return to her place below the thirteenth Aeon, while being denied entrance to the gate of the Height.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 5838-5862 confidence: high

Jesus finishes telling his disciples all the things that happened to Pistis Sophia while she was in Chaos.

Pistis Sophia is described as being in Chaos, hymning up to the Light, being delivered, and being brought up from Chaos into the twelve Aeon.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 5864-5948 confidence: high

Jesus says he brought Pistis Sophia to the thirteenth Aeon and the place of the twenty-four Invisibles while shining; the Invisibles recognize Sophia but not Jesus, and Sophia rejoices among her fellow Invisibles.

Jesus brings Sophia into the thirteenth Aeon, and Sophia says the Light guided her to be brought up to the thirteenth Aeon, her dwelling.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 5992-6076 confidence: high

Jesus again says no appearance, light, or shape in the world is comparable to the twenty-four Invisibles and promises to take Maria and the fellow-disciples to the Places of the Height, the three Spaces of the First Mystery, and the Space of the Ineffable to see true shapes and glory.

Jesus promises to take Maria and the fellow-disciples through multiple higher places, including the Places of the Height, First Mystery, Ineffable, Aeons, Middle, Right hand, and Treasury of the Light.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 6087-6171 confidence: medium

Jesus praises Maria's exactness, speaks of the Consummation of the Aeon and catching-up of the Universe, and clarifies that the Treasury of the Light will be reckoned as a speck of dust and as the sun's daylight in relation to the Place of the Inheritance of mystery recipients.

Jesus describes places in the Inheritances of the Light for souls who received successive mysteries, within a discourse on the consummation and catching-up of the Universe.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 6217-6285 confidence: medium

The souls receiving Mystery come to the Place of the Middle, are baptised with spiritual unction and sealed, pass through the Middle, Right hand, and inner places of the nine Guards, Twin-saviours, three Amens, twelve Saviours, five Trees, and seven Voices; each gives its seal, and the souls enter the Inheritances of the Light.

Souls receiving mysteries pass through the Middle, the Right hand, and inner places of multiple ranked orders before entering the Inheritances of the Light.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 6287-6367 confidence: high

Maria Magdalene asks Jesus not to be angry with her repeated exact questioning; she says her brothers preach to humanity so people may hear, repent, be delivered from cruel judgments of wicked Rulers, go to the Height, and inherit the kingdom of the Light.

Maria describes humanity repenting, being delivered from judgments, going to the Height, and inheriting the kingdom of the Light; Jesus also describes the Inheritance of the Light as the place where mystery recipients remain.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 6378-6461 confidence: medium

Jesus affirms the inquiry and says that each receiver of a mystery of the Light remains in the corresponding place; examples include authority to enter lower arrays but not higher ones.

The passage repeatedly distinguishes lower arrays from higher arrays and describes who may or may not go to the Height or move among upper realms.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 651-733 confidence: high

The Document elaborates Pistis Sophia's rescue: Gabriel and Michael are summoned to help her, the Self-willed God is described as her chief persecutor, and the powers of Chaos attack her again.

Jesus descends into Chaos, smites the tormentors of Pistis Sophia, and has Gabriel and Michael bear her out.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 651-733 confidence: high

Jesus orders Gabriel and Michael to carry Pistis Sophia out of Chaos, descends there, strikes her tormentors, leads her below the thirteenth Aeon, warns her, later routs her enemies, and restores her to her original Place in the thirteenth Aeon.

Pistis Sophia is restored to her original Place in the thirteenth Aeon after enemies are routed.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 651-733 confidence: high

Mary Magdalene and the other disciples question the Saviour about the Heavenly Places; he promises to lead them through all Upper worlds to the Ineffable One, with higher worlds described as greater in size and light.

The Saviour promises to lead the disciples through all Upper worlds to the Ineffable One, with higher worlds described as greater in size and light.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 6835-6918 confidence: high

“it will become a great effluence of light” and “will fly unto the Height becoming a great effluence of light”; the Receivers fear, fall silent, and cannot seize it or know its road.

The soul receiving the mystery becomes light, flies to the Height, cannot be held down, and passes through all places.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 6835-6918 confidence: high

A person in the world who receives and completes the Mystery of the Ineffable is said to excel and be exalted over Angels, Archangels, Tyrants, Lords, Gods, luminaries, pure lights, Triple powers, Forefathers, Invisibles, those of the Middle, emanations of the Treasury of the Light, and Confusion.

A person in the world who receives and completes the mystery is said to excel and be exalted over angels, archangels, rulers, gods, lights, and other cosmic ranks.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 6919-7001 confidence: medium

Maria asks whether inheritance of the kingdom of Light is possible without knowing the word of the Ineffable; the Saviour says each receiver of a mystery inherits the corresponding Place, but knowledge of the Universe requires the one word of the Ineffable, and he says he is that knowledge.

Receiving mysteries determines entry into and inheritance of Places in the kingdom of Light, with more excellent mysteries leading to more exalted Places.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 7003-7045 confidence: high

The speaker discusses the glory of recipients of the mystery of the First Mystery; when such a person comes out of the body of matter of the Rulers, the Receivers of the Contentious bring the soul out, the soul becomes an overflow of light, the Receivers fear, and the soul goes to the Height and passes Places of the Rulers and emanations of the Light.

After leaving the body, the soul goes or flies to the Height and passes through the Places of the Rulers and the Places or emanations of the Light.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 7003-7045 confidence: medium

The soul gives no answer, defence, or symbol in any Place of the Light or Place of the Rulers; it passes through all Places, surpasses all, and reigns over all Places of the First Saviour.

After passing the cosmic Places, the soul or recipients reign over the Places of the First Saviour or the twelve Saviours.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 7047-7111 confidence: high

Completing the first mystery in all its figures causes the soul, after coming out of the present body, to become a great overflow of light and pass through the Place of the Rulers and Place of the Light until reaching the Places of its kingdom.

The soul comes out of the body, becomes light, passes through Places of the Rulers and Places of the Light, or is steered from Place to Place and array to array toward the Virgin of the Light and the kingdom.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 7113-7181 confidence: medium

The five mysteries, three mysteries, and one mystery of the Ineffable are ranked by inherited kingdom or Place: five equal to each other, three higher than the five, and the one mystery inheriting the whole kingdom.

Mysteries and spaces are ranked, with the three mysteries higher than the five and the one mystery above the three; recipients pass through Places to the kingdom of the mystery received.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 7183-7256 confidence: medium

Recipients of more excellent mysteries remain in more excellent or higher Places, while lower mysteries correspond to lower Places in the Light kingdom.

The passage orders recipients into high and lower Places within spaces and lots of the kingdom of Light according to the mysteries and glory each receives.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 7258-7335 confidence: high

The Saviour invites Andreas to ask; Andreas wonders how humans in the material world and body can leave the world, pass over firmaments and cosmic ranks, and inherit the kingdom of Light.

The passage speaks of passing beyond cosmic levels, going to the Height, and inheriting the Light of the Saviour's kingdom.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 7337-7419 confidence: high

They 'will go unto the Height,' enter the Places of the emanations of the Light, and become kings in the kingdom of the Light.

The disciples are told they will come out of the body, go to the Height, and pass through named Places such as the Place of the Rulers, Invisibles, Middle, Right hand, emanations of Light, and the kingdom.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 735-807 confidence: high

“lesser mysteries” admit the faithful recipient to heaven and confer “great beatitude after death.”

The dead recipient must hand in a defence, password, and symbol during upward flight to secure passage to a heaven.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 735-807 confidence: high

Andrew asks how people can undertake the long and dangerous after-death journey among the Great Powers of the Treasurehouse; the Saviour replies that they and he share the same origin, matter, substance, and Confusion.

Andrew describes the after-death route as long, dangerous, and taking place among the Great Powers of the Treasurehouse and their subordinates.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 735-807 confidence: high

The recipient of the Mystery is “a man in the world,” yet “excelleth all the Angels,” with the phrase repeated for other celestial orders.

The man who receives the Mystery of the Ineffable One is said to be in the world yet excel angels, archangels, Unseen Ones, Triple Powers, and projections of the Treasurehouse.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 7506-7552 confidence: high

The men of the World are repeatedly told to receive the mysteries of the Light and go to the Height of the kingdom of the Light.

The men of the World are repeatedly told to receive the mysteries of the Light, practice virtues, and go to the Height of the kingdom of the Light.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 7554-7600 confidence: medium

After three days the soul is taken down to Chaos and through punishments and judgments; fires molest it only partly and briefly, mercy is shown, and it is taken through the road of the Middle, the Rulers, and the Place of Iakhthanabas the unmerciful.

The soul is brought up from the Chaoses and taken by the road of the light of the sun toward the Virgin of the Light, but it cannot enter the Light without the mysteries and sign of the kingdom.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 7817-7885 confidence: medium

The Saviour instructs them to do the third mystery of the Ineffable and ask that the soul be removed from punishments of the Rulers, taken to the Virgin of the Light, sealed, cast into a righteous body, and brought to the Height and kingdom of the Light.

The Virgin of the Light seals the soul with a sign of the kingdom of the Ineffable, gives it to Receivers, and it is cast into a body that will become righteous and inherit the kingdom of the Light.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 7817-7885 confidence: high

At that hour the person leaves the body of matter; the soul becomes an effluence of Light, flies to the Height, passes through every Place of the Rulers and Light, reaches its Kingdom, and gives no answer or defence because it is without symbol.

The soul becomes a great effluence of Light, flies to the Height, passes through every Place of the Rulers and Light, and reaches its Kingdom without answer or defence.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 7915-7999 confidence: medium

The disciples say the Saviour's words have distracted them and that their souls wish to come out to the Height and the place of his kingdom.

The disciples describe their souls wishing to come out to the Height, and the inner power moves the soul toward the Place of the Light and the Godhead.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 8000-8084 confidence: high

Jesus describes a good soul that received mysteries of the Light; when leaving the body, the counterfeit spirit and Fate follow it toward the Height until the soul says the mystery that loosens its seals and bonds.

A soul possessing the mysteries goes toward the Height, becomes light, passes through all Places of the Rulers and arrays of Light, and reaches its kingdom.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 8085-8169 confidence: high

The Receivers of the Light fly with the soul to the Height and out of the Aeons of the Destiny; the soul gives defences and seals, returns the counterfeit spirit to the Rulers, and gives defences for places of the Left and seals connected with the Tyrants of the King the Adamas.

The Receivers of the Light fly with the soul to the Height and take her upward through Aeons and places.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 8255-8298 confidence: medium

The Contentious ones cannot pass through the Chaoses to the arrays above the Chaoses to convict souls coming out of those Places, but they convict and seize souls of sinners without mysteries.

The Contentious ones are unable to pass through the Chaoses to the arrays above the Chaoses, while souls and Places are discussed in relation to these regions.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 8694-8744 confidence: low

The rulers of the twelve chambers are within the dragon; each has a name and changes face according to the hour. Each chamber has a door open to the Height.

Every chamber has a door open to the Height, and an Angel of the Height watches each door by Ieou's appointment.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 874-963 confidence: high

Jesus calls on the name of the Father of the Treasurehouse of Light; the heavens open, reveal the true shapes of sun and moon, and Jesus and disciples are uplifted to the Middle Way below the Sphere.

Jesus and the disciples are uplifted to the Middle Way below the Sphere after the heavens open.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 8746-8820 confidence: medium

Maria asks about a good person who completed the mysteries and has an impious kinsman who died in sins worthy of outer Darkness; she asks how to deliver him from the dragon’s punishments, remove him to a righteous body, and bring him toward the mysteries, Height, and kingdom of Light.

Maria asks how an impious dead kinsman might be delivered from the dragon’s punishments, removed to a righteous body, find the mysteries of the kingdom of Light, go to the Height, and inherit the kingdom of Light.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 8822-8880 confidence: high

The Saviour says that those wishing to remove such souls from punishments and judgments should do the mystery of the Ineffable, which forgives sin and can lead the soul toward a righteous body, the mysteries of the Light, the Height, and the kingdom of the Light.

The soul may be placed in a righteous body to find the mysteries of the Light, go to the Height, and inherit the kingdom of the Light; completed souls are taken up to arrays and the Treasury of the Light.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 8882-8966 confidence: high

Maria asks about receivers of the mysteries making beams of light and passing through every Place to the Place of inheritance; the Saviour confirms this for those who receive the mystery while alive and leave the body.

Mystery-receivers are said to make beams of light and pass through every Place to the Place of their inheritance; later chamber doors open toward heaven.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 8998-9082 confidence: high

Maria explains the unrighteous mammon as the dragon of the outer Darkness and says that knowing and saying one of its names brings deliverance from Darkness and ascent to the Light of the Treasury.

The passage says one who understands the mystery of a name of the dragon and says it when left in outer Darkness or completing the bodily cycle will be delivered, come up from Darkness, and be taken to the Light of the Treasury.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 9083-9141 confidence: high

The speaker says he brought mysteries into the World that loosen the bonds and seals of the counterfeit spirit, free the soul, redeem it from Ruler parents, make it pure Light, and take it up to the kingdom of the Father, the First Mystery.

The mysteries loosen bonds and seals, make the soul free and pure Light, and take it up to the kingdom of the Father, the First Mystery.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 9083-9141 confidence: medium

The speaker says he brought mysteries into the World that loosen the bonds and seals of the counterfeit spirit, free the soul, redeem it from Ruler parents, make it pure Light, and take it up to the kingdom of the Father, the First Mystery.

The mysteries are said to make the soul pure Light and take it up to the kingdom of the Father.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 9143-9227 confidence: high

The Saviour says the Rulers seal the counterfeit spirit into the soul and order it concerning the soul after death, so that the soul is accused in places of judgment, punished for sins, kept from the Light, and turned toward change of body.

The soul leaves the body, is accused in places of judgment, is either prevented from reaching the Light or reckoned among those of the Light of the Height.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 9317-9401 confidence: high

“I brought the key of the mysteries of the kingdom of the heavens”; without mysteries, no one goes to “the kingdom of the Light.”

The Saviour says he unlooses believers from the bonds and seals of the Aeons of the Rulers and binds them into the arrays and inheritances of the Light in the Height or land of Light.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 9402-9468 confidence: high

Maria asks whether any soul went to the Light before the Saviour came. The Saviour answers that no soul went into the Light before his coming, and that he has now opened the gates and roads to the Light for those worthy of the mysteries.

The Saviour says no soul entered the Light before his coming, but now he has opened gates and roads that take in unto the Light.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 9470-9554 confidence: medium

Jesus stands with his disciples at the water of the Ocean and invokes: “Hear me, my Father, the Father of every fatherhood, the boundless Light,” followed by vowels and names.

After prayer and ritual positioning, Jesus and the disciples are in an aerial place on the road of the Middle below the Sphere.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 9555-9598 confidence: medium

Jesus answers in compassion and promises the mysteries of the twelve Aeons, the thirteenth Aeon, baptisms of the Middle and Right, seals, tickets, and invocations for going to their Places and to the Treasury of the Light.

Jesus promises invocations for going to the Places of the Aeons, the Right, and the Treasury of the Light.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 9600-9663 confidence: medium

Jesus, named Aberamentho, says Ieou is Provider of the Rulers, Gods, and powers, and Zorokothora Melkhisedek is Legate of the purified Lights, taking them to the Treasury of the Light; these two great Lights come down to purify the Rulers.

Zorokothora Melkhisedek takes purified lights from among the Rulers through the gate of the Middle and into the Treasury of the Light.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 9787-9820 confidence: medium

Jesus hymns in the great name; the Places of the road of the Middle are hidden, and Jesus remains with the disciples on air of light.

The passage locates Jesus and the disciples on air of light, names hidden places and light treasuries, and says the spirit leads every soul to the Place of the Light.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 9879-9928 confidence: high

The disciples ask Jesus to reveal the mystery of the Light of his Father, naming baptism of Fire, baptism of holy Spirit of Light, and spiritual anointing, which are said to take souls to the Treasury of Light and allow inheritance of the Father's kingdom.

The mysteries are said to take souls to the Treasury of Light, the Light of Lights, and holy Places of truth and goodness.
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sufi

Bird Parliament Bird Parliament; lines 2074-2308 confidence: high

In utter darkness a gleam of glory renews the heart and lights the pilgrim toward the Mountain Range of Knowledge; the way has a nimble guide, false shows and voices, higher peaks, love that burns the carnal load, and the cry for more.

The pilgrim is guided toward the Mountain Range of Knowledge and Kaf’s peak, encountering harder stages, false voices, and higher summits.
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Bird Parliament Bird Parliament; lines 2310-2569 confidence: medium

A handful reaches Kaf, whose feet dip in the Seven Seas; only thirty half-dead, nearly featherless birds fall on the threshold of the Everlasting One after rock and sea collapse in a blaze that strikes the sun to cinder.

The remnant scrambles up Kaf, whose feet dip in the Seven Seas and whose sides of light and darkness hide the Presence, before reaching the threshold.
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Bird Parliament Bird Parliament; lines 70-309 confidence: medium

The search leads up to mighty mountain Kaf, where the world hinges, the seven seas mingle into one ocean, and Symurgh's presence is held in impenetrable forest-folds of light and dark.

The birds are told to travel up to mountain Kaf by a long road of dangers, doubts, fears, and no return if successful.
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Masnavi i Ma'navi: Teachings of Rumi ALPS FORBEARANCE. / ALPS FORBEARANCE. / PROLOGUE. / THE SUFTS BEAST.; lines 5288-5484 confidence: high

The catalogue concludes with Jesus ascending by a ladder to the fourth heaven, Muhammad cleaving the moon, Abu Bakr as companion and faithful witness, Omar discerning true and false, and Osman becoming Lord of the two lights.

Jesus is said to find a ladder of ascent and ascend to the fourth heaven.
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Masnavi i Ma'navi: Teachings of Rumi ALPS FORBEARANCE. / PROLOGUE. / THE SUFTS BEAST. / THE THIRSTY MAN.; lines 5808-6018 confidence: high

The passage says one needs the soul of Abraham to see Paradise in fire, and describes the Friend of God as ascending above sun, moon, and heavens and saying he loves not gods that set.

Abraham is said to ascend above sun, moon, and heavens, and to reject gods that set.
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Masnavi i Ma'navi: Teachings of Rumi ALPS FORBEARANCE. / PROLOGUE. / THE SUFTS BEAST. / THE THIRSTY MAN.; lines 5808-6018 confidence: medium

The passage says one needs the soul of Abraham to see Paradise in fire, and describes the Friend of God as ascending above sun, moon, and heavens and saying he loves not gods that set.

The passage says one must have the soul of Abraham to see the mansions of Paradise in the fire.
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Masnavi i Ma'navi: Teachings of Rumi CONTENTS, / TEACHINGS OF RUMI / THE MASHAVI. / THE MASHAVL; lines 935-1009 confidence: high

Love exalts earthly bodies to heaven and makes the hills dance with joy.

Love is said to exalt earthly bodies to heaven.
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Masnavi i Ma'navi: Teachings of Rumi COUNSELS OF RESERVE. / ALPS FORBEARANCE. / ALPS FORBEARANCE. / PROLOGUE.; lines 4679-4881 confidence: medium

The prologue says the Masnavi was delayed; blood must become milk; fortune appears as a newborn; Husamuddin descends from heavenly ascent; his return brings springlike blossoming, sea-to-shore return, poetry sounding, the day of Opening, and the bulbul becoming a hawk to hunt mysteries.

Husamuddin is described as having ascended to sublimest verities and returning from the summit of heaven; his return allows springlike blossoming and the Masnavi to sound again.
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Masnavi i Ma'navi: Teachings of Rumi MAHMUD AND AYAZ. / THE MASNA VL / MAHMUD AND AYAZ. / PROLOGUE.; lines 17687-17792 confidence: high

No soul finds admittance to the divine hall until annihilated; “What is ‘ascension’ to heaven? Annihilation of self”; self-abandonment is called the creed and religion of lovers.

The passage says a soul must be annihilated before admission to the divine hall and explicitly defines ascension to heaven as annihilation of self.
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Masnavi i Ma'navi: Teachings of Rumi MOSES AND PHARAOH. / THE M ASM AVI. / THE MASNA VL / THE MASHA VI.; lines 9579-9697 confidence: low

An introductory note mentions an anecdote of ’Isa being obliged to ascend a mountain to get away from fools.

’Isa is briefly said to ascend a mountain to get away from fools.
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Masnavi i Ma'navi: Teachings of Rumi MOSES AND PHARAOH. / THE MASNA VL / TUB MAS:LAV!. / THE MASH AVI.; lines 14916-15026 confidence: medium

The passage says hundreds of resurrections have occurred, moving from inorganic to vegetive, animal, rationality and discernment, and then toward rising from the world of sense and form.

The passage says that after rationality and discernment, the hearer will rise from the world of sense and form.
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Masnavi i Ma'navi: Teachings of Rumi MOSES. AND PHARAOH. / MOSES AND PHARAOH. / MOSES AND PHARAOH. / MOSES AND PHARAOH.; lines 14072-14281 confidence: medium

Man appears first among inorganic things, then plants, animals, and humans; he forgets prior states but retains inclinations compared to infants and disciples. A note cites a parallel in Gul-i Raz and Aristotelian ascending grades of the soul.

The passage describes man passing from inorganic things to plants, animals, and finally the human state, becoming wise and knowing.
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Masnavi i Ma'navi: Teachings of Rumi THE JEWISH KING. / THE JEWISH KING. / THE MASNA VL / ANOTHER JEWISH KING.; lines 1746-1931 confidence: high

Water enclosed in a reservoir is drawn upward by air; similarly breath and praise rise to God, and rewards and mercies descend, continuing in a cycle.

The passage compares breath and praise rising upward to vapor, followed by rewards and mercies descending like rain.
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Masnavi i Ma'navi: Teachings of Rumi THE JEWISH KING. / THE JEWISH KING. / THE MASNA VL / ANOTHER JEWISH KING.; lines 1933-2165 confidence: medium

A speaker says God gives inspiration and may suggest strong counsel to the weak; the bee, silkworm, and Adam are examples of divinely given knowledge, and the angels are humbled.

Adam is taught names by God and his glory reaches the seventh heaven; the milk of faith is associated with soaring toward heaven.
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Masnavi i Ma'navi: Teachings of Rumi THE JEWISH KING. / THE JEWISH KING. / THE MASNA VL / ANOTHER JEWISH KING.; lines 2384-2590 confidence: medium

“How comes the soul down from above to earth? / How can so noble a bird be confined in a cage?”

The ambassador asks how the soul descends from above to earth and how a noble bird can be confined in a cage; later the soul is said to spring to highest heaven when mystery opens.
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Masnavi i Ma'navi: Teachings of Rumi THE MASH AVI. / MAHMUD AND AYAZ. / THE MASNA VL / MAHMUD AND AYAZ.; lines 17477-17684 confidence: medium

Adam's clay is kneaded in a trough, yet Adam is honored and exalted above heaven and stars; angels, described as pure reason and soul, bow before Adam's new soul.

Adam is formed from clay yet honored above heaven and stars, and angels bow before Adam's new soul.
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Masnavi i Ma'navi: Teachings of Rumi THE MASHA VI. / THE MASH AVI. / THE MASHA VL / THE GLUTTONOUS SUFL; lines 7395-7519 confidence: high

The speaker reverses ordinary valuations of night, prison, mire, and funeral wailing, and says he ascends like Saturn to the seventh heaven while only his shadow companions others.

The speaker says that while he appears to remain on earth, he ascends like Saturn to the seventh heaven.
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Masnavi i Ma'navi: Teachings of Rumi THE MASHA VI. / THE MASNA VL / THE VL / THE MASNA VL; lines 10451-10639 confidence: high

The speaker says he died as inanimate matter and rose as plant, died as plant and rose as animal, died as animal and rose as human, will die as human and rise as angel, then pass beyond human conception.

The speaker describes dying as matter and rising as plant, dying as plant and rising as animal, dying as animal and rising as human, then rising as angel and beyond conception.
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Masnavi i Ma'navi: Teachings of Rumi THE MASHA VI. / THE MASNA VL / THE VL / THE MASNA VL; lines 11104-11327 confidence: high

The potherbs boil in trials so that existence and self may not remain; they become food, strength, and thought. The passage describes milk becoming lion, rain and sunshine becoming moral qualities, plant death becoming animal life, and an ascent toward heaven.

Plants become animal life, milk becomes lion, and acts, words, and faith become food of the King in an ascent toward heaven.
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Masnavi i Ma'navi: Teachings of Rumi THE MASHA VL / THE GLUTTONOUS SUFL / THE TREE OF LIFE. / THE YOUNG DUCKS.; lines 8039-8245 confidence: medium

The speaker tells the addressee to turn from evil doubts and faithless companions; the good friend goes to highest heaven, evil friends sink beneath the earth, and the addressee is left alone like fires left by a departed caravan.

The speaker contrasts friends who rise or sink with God, who is beyond the above and below and remains with the addressee when house and home are lacking.
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Masnavi i Ma'navi: Teachings of Rumi THE MASHAVL / THE LION WHO HUNTED. / THE MASK A VI. / COUNSELS OF RESERVE.; lines 4145-4256 confidence: high

The Prophet asks Zaid for a present from the celestial region as proof he had been there in spirit; Zaid answers that he saw the eight heavens, seven hells, and all people’s destinies as heaven-bound or hell-bound.

Zaid is said to have been in the celestial region in spirit and to have seen the eight heavens and seven hells.
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Masnavi i Ma'navi: Teachings of Rumi THE MASNA VL / ANOTHER JEWISH KING. / THE HARPER. / THE MASNA VL; lines 2979-3207 confidence: medium

The harper is amazed, exalted above earth and heaven, and described as immersed in the glory of the Lord of glory, as if identified with the Very Ocean.

The harper is described as exalted above earth and heaven in an uplifting of the heart.
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Masnavi i Ma'navi: Teachings of Rumi THE MASNA VL / MAHMUD AND AYAZ. / PROLOGUE. / THE HINDU SLAVE.; lines 18274-18424 confidence: high

Hilal is introduced as a holy man like Bilal, Luqman, and Joseph, serving a noble as groom, with affections set above and a Moses-like resolve to reach the confluence of two seas.

Hilal is associated with upward striving and grades of ascent, and the mentor teaches step-by-step progress through patient waiting.
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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 / MAHMUD AND AYAZ. / PROLOGUE. / THE HINDU SLAVE.; lines 18960-19141 confidence: medium

The next morning they agree to award the sweetmeats for the best dream; the Jew dreams Moses carries him to Mount Sinai, and the Christian dreams Isa carries him to the fourth heaven.

The Jew claims Moses carried him to Mount Sinai in dream, and the Christian claims Isa carried him to the fourth heaven in dream.
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Masnavi i Ma'navi: Teachings of Rumi THE MASNA VL / MAHMUD AND AYAZ. / PROLOGUE. / THE HINDU SLAVE.; lines 19144-19289 confidence: high

The Muslim reports that Muhammad appeared and said the Jew had gone to Sinai, the Christian had been carried by 'Isa to the fourth heaven, and the Muslim should arise and eat the divine sweets.

The Jew is described as reaching Sinai, the Christian as reaching the fourth heaven, and the passage states that the two learned men have ascended.
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Masnavi i Ma'navi: Teachings of Rumi THE MASNA VL / THE VL / THE MASNA VL / THE MASNA VL; lines 11849-12056 confidence: high

"And ’twas in my footsteps that he ascended to heaven. / Hence in reality our first parent was my offspring. / As in reality the tree is bom of its own fruit."

The passage and notes connect Muhammad with ascension and say that divine grace can make the body disregard distance in approaching God.
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Masnavi i Ma'navi: Teachings of Rumi THE MASNA VL / THE VL / THE MASNA VL / THE MASNA VL; lines 12058-12265 confidence: high

No one sees him again; he is compared to fairies invisible to men, his substance is hidden, his fame is like the 'Anka, and bird souls reaching Mount Qaf are mentioned.

The passage links bird souls reaching Mount Qaf with glory and presents Solomon as instructing birds by their states, including the spiritual 'Anka and Mount Qaf.
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Masnavi i Ma'navi: Teachings of Rumi THE MASNA VL / THE VL / THE MASNA VL / THE MASNA VL; lines 12058-12265 confidence: high

Bilqis is urged to arise while she has choice, flee unprofitable traffic, act before death seizes her, and steal pearls of the world above rather than worldly shoes.

Bilqis is urged to leave a fading worldly kingdom, seek pearls of the world above, behold the spiritual kingdom and garden, move through heavens without wings, and become her own fortune.
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Masnavi i Ma'navi: Teachings of Rumi THE TREE OF LIFE. / THE YOUNG DUCKS. / MOSES AND PHARAOH. / THE M ASM AVI.; lines 8679-8880 confidence: high

The spiritual man has a touchstone of vital truth; knowledge has two wings, opinion one; the one-winged bird rises and falls until knowledge appears, then flies upright like Gabriel.

Opinion is imagined as a one-winged bird that rises and falls, while knowledge gains two wings and flies like Gabriel.
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Mystics and Saints of Islam ANECDOTE OF BAYAZID BASTAMI. / CHAPTER XIII / CHAPTER XIV / JALALUDDIN RUMI; lines 4137-4241 confidence: high

The introduced pantheistic ode says the speaker existed before earthly names, searched the Cross, pagod, Magian shrine, Kaaba, Candahar, Herat, mountain Kaf, seventh earth, seventh heaven, the Pen, and the Tablet of Fate, and then found the Godhead within the breast.

The ode's speaker searches religious shrines, cities, mountain Kaf, seventh earth, seventh heaven, the Pen, and the Tablet, then finds the Godhead within the breast.
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Mystics and Saints of Islam ANECDOTE OF BAYAZID BASTAMI. / CHAPTER XIII / CHAPTER XIV / JALALUDDIN RUMI; lines 4137-4241 confidence: high

The ode's speaker searches the Cross, pagod, Magian shrine, Kaaba, Candahar, Herat, Mount Kaf, seventh earth, seventh heaven, the Pen, and the Tablet of Fate, then turns inward and finds the Godhead in the speaker's own breast.

The ode's seeker travels or turns to shrines, cities, Mount Kaf, the seventh earth, the seventh heaven, and cosmological objects while seeking the divine.
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Mystics and Saints of Islam ANECDOTE OF BAYAZID BASTAMI. / CHAPTER XIII / CHAPTER XIV / JALALUDDIN RUMI; lines 4355-4473 confidence: low

The prose says Jalaluddin's conception of God is more immanent than transcendent, cites sayings about beholding God and human attributes copying divine attributes, and introduces a passage portraying man ascending back to his Origin.

The prose says Jalaluddin portrays man ascending through stages of existence back to his Origin.
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Mystics and Saints of Islam ANECDOTE OF BAYAZID BASTAMI. / CHAPTER XIII / CHAPTER XIV / JALALUDDIN RUMI; lines 4355-4473 confidence: high

Rumi's poem contrasts knowledge, which has two wings and flies like Gabriel, with opinion, which has one wing and falls or wavers.

Knowledge has two wings and flies like Gabriel to heaven, while opinion has one wing and fails.
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Mystics and Saints of Islam ANECDOTE OF BAYAZID BASTAMI. / CHAPTER XIII / CHAPTER XIV / JALALUDDIN RUMI; lines 4355-4473 confidence: medium

The narrator says Rumi presents God as more immanent than transcendent and introduces a passage portraying man ascending through stages of existence back to his Origin.

The passage states that Rumi portrays man ascending through stages of existence back to his Origin.
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Mystics and Saints of Islam ANECDOTE OF BAYAZID BASTAMI. / CHAPTER XIII / CHAPTER XIV / JALALUDDIN RUMI; lines 4475-4544 confidence: high

Poetic sequence: inorganic becomes vegetable, vegetable dies into animal, animal becomes man, next transition makes an angel, and then there is rising from angels to merge in the Nameless; all existence returns to Him.

The quoted sequence treats death from one level of being as rising to another, ending in return to Him.
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Mystics and Saints of Islam ANECDOTE OF BAYAZID BASTAMI. / CHAPTER XIII / CHAPTER XIV / JALALUDDIN RUMI; lines 4475-4544 confidence: high

The passage describes development from inorganic to vegetable, animal, man, angel, and then merging in the Nameless; all existence says, "Unto Him shall we return."

The passage describes dying from one level of existence and rising to another, culminating in angelic transformation, merging in the Nameless, and return to Him.
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Mystics and Saints of Islam CHAPTER I / I.--THE IMPORT OF ISLAMIC MYSTICISM / II.--EARLIER PHASES / III.--THE LOVE OF GOD AND ECSTASY; lines 538-636 confidence: low

Taury hears the verse: “In my love to Thee I attained to a height where to tread causes the senses to reel.”

A verse heard by Taury describes love attaining a height where treading causes the senses to reel.
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Mystics and Saints of Islam CHAPTER I / I.--THE IMPORT OF ISLAMIC MYSTICISM / II.--EARLIER PHASES / III.--THE LOVE OF GOD AND ECSTASY; lines 538-636 confidence: low

“In my love to Thee I attained to a height where to tread causes the senses to reel.”

The final cited verse speaks of attaining a height in love where the senses reel.
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Mystics and Saints of Islam CHAPTER V / CHAPTER VI / CHAPTER VII / CHAPTER VIII; lines 1947-2038 confidence: medium

Moderate Shiites interpret Hallaj’s doctrine as ascetic discipline by which a person can rise to the elect and angels, be purged of everything human, receive God’s spirit as Jesus did, and have actions done by God.

The moderate Shiite account describes abstinence, refusal of pleasure, chastising the flesh, gradual lifting to the height of the elect and angels, and purification from everything human.
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Mystics and Saints of Islam CHAPTER V / CHAPTER VI / CHAPTER VII / CHAPTER VIII; lines 1947-2038 confidence: high

Moderate Shiites interpret Hallaj's doctrine as an ascetic practice of abstinence and bodily chastisement through which a person rises toward the elect and angels, is purged of the human, receives God's spirit, and acts by God.

The Shiite account describes abstinence, refusal of pleasure, and bodily chastisement as a progressive path by which a person rises to the elect and angels and is purged of the human.
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Mystics and Saints of Islam CHAPTER V / CHAPTER VI / CHAPTER VII / CHAPTER VIII; lines 2136-2245 confidence: high

Hallaj walks confidently though loaded with chains, saying he is going to the presence of the King; he speaks of a Host’s drink, circulating cups, the executioner, and “drinks with the Dragon,” with the note identifying the Dragon as God.

Hallaj says he is going to the presence of the King and calls the first rung of the scaffold ladder the first step heavenward.
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Mystics and Saints of Islam CHAPTER V / CHAPTER VI / CHAPTER VII / CHAPTER VIII; lines 2136-2245 confidence: high

Mansur walks lightly despite many chains and says his confidence is because he is going to the presence of the King.

Mansur calls the first rung of the scaffold ladder the first step heavenward and says he is going to the presence of the King.
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Mystics and Saints of Islam CHAPTER VII / CHAPTER VIII / CHAPTER IX / CHAPTER X; lines 2496-2579 confidence: medium

The old man says: "I am called Hay ibn Yokdhan, and I was born in Jerusalem"; he says he traverses all regions of the earth, follows his Father's direction, and has been entrusted with "the keys of all the sciences."

Hay ibn Yokdhan says he traverses all regions of the earth and has been guided to the utmost bounds of the universe, while possessing keys to all sciences.
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Mystics and Saints of Islam CHAPTER VII / CHAPTER VIII / CHAPTER IX / CHAPTER X; lines 2581-2665 confidence: medium

The old man says the universe has visible heaven and earth plus eastern and western regions beyond barriers passable only by few elect souls through divine grace; healing waters from a fountain near a stagnant pool empower the traveller to cross deserts, climb Mount Kaf, and evade hell’s guardians.

The passage places Mount Kaf within a cosmological itinerary and says the empowered traveller can scale its heights.
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Mystics and Saints of Islam CHAPTER VII / CHAPTER VIII / CHAPTER IX / CHAPTER X; lines 2581-2665 confidence: medium

Washing or refreshment in flowing waters from a fountain near a stagnant pool gives the traveller energy to cross deserts, scale Mount Kaf, and evade hell's guardians and the abyss.

The traveller strengthened by the fountain's waters can scale Mount Kaf.
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Mystics and Saints of Islam CHAPTER VII / CHAPTER VIII / CHAPTER IX / CHAPTER X; lines 2667-2765 confidence: high

The two horns attack the human soul; the marching horn embellishes evil actions and urges violence and vileness; spirits of the flying horn whisper denial of resurrection, retribution, and a spiritual Lord.

The discourse repeatedly moves beyond one region to another, from hostile forces through angelic faculties and guardians to beings near the supreme King and Active Intelligence.
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Mystics and Saints of Islam CHAPTER VII / CHAPTER VIII / CHAPTER IX / CHAPTER X; lines 2667-2765 confidence: high

A region inhabited by angelic-origin beings is described; these beings communicate with man, aid spiritual progress, and are identified as intellectual faculties desiring release from irascibility and concupiscence.

The discourse moves from lower hostile forces through angelic-origin beings, angels, higher contemplative beings, Active Intelligence, and the Lord.
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Mystics and Saints of Islam CHAPTER VII / CHAPTER VIII / CHAPTER IX / CHAPTER X; lines 2767-2865 confidence: high

Avicenna's poem presents the soul as a rare uncaptured dove descending from heaven, unwillingly joining the body, becoming familiar with the world, and forgetting the protected park.

The poem describes the soul descending from heaven, being detained in the body and world, remembering the protected park, and approaching departure toward the spiritual world.
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Mystics and Saints of Islam CHAPTER VII / CHAPTER VIII / CHAPTER IX / CHAPTER X; lines 2767-2865 confidence: high

Avicenna’s poem says the soul descended from heaven like a rare uncaptured dove, entered union with the body, grew accustomed to the world, and forgot the protected park of heaven.

The poem describes the soul’s descent from heaven, its union with the body, its longing for the protected park, and its approaching departure toward the spiritual world.
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Mystics and Saints of Islam CHAPTER VII / CHAPTER VIII / CHAPTER IX / CHAPTER X; lines 2867-2943 confidence: high

Professor Browne says a famous stanza in Fitzgerald's Omar Khayyam was composed by Avicenna: "Up from earth's centre through the Seventh Gate / I rose, and on the throne of Saturn sate..."

The stanza's speaker rises through the Seventh Gate to Saturn's throne and unravels many knots but not the master-knot of human fate.
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Mystics and Saints of Islam CHAPTER VII / CHAPTER VIII / CHAPTER IX / CHAPTER X; lines 2867-2943 confidence: high

Flowing waters signify logic and metaphysics; stagnant pool signifies positive science; the person refreshed by philosophical waters grasps the universe and scales the encircling mountain of Kaf.

Flowing waters are glossed as logic and metaphysics; their refreshment lets man grasp the universe and scale the encircling mountain of Kaf, the heights of science.
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Mystics and Saints of Islam CHAPTER VII / CHAPTER VIII / CHAPTER IX / CHAPTER X; lines 2867-2943 confidence: high

“Up from earth's centre through the Seventh Gate / I rose, and on the throne of Saturn sate ... But not the master-knot of human fate.”

The stanza describes rising from earth’s centre through the Seventh Gate and sitting on Saturn’s throne.
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Mystics and Saints of Islam CHAPTER XVI / APPENDIX I / MOHAMMEDAN CONVERSIONS / APPENDIX II; lines 5396-5495 confidence: high

The disciple wages warfare with himself and his passions; each struggle produces a state that may become a station (maqam) or remain a passing emotion.

The disciple rises from station to station until reaching knowledge of Divine Unity and God, with progress described as gradual and cumulative.
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Mystics and Saints of Islam CHAPTER XVI / APPENDIX I / MOHAMMEDAN CONVERSIONS / APPENDIX II; lines 5396-5495 confidence: high

The disciple of the spiritual life wages warfare with himself; struggles with passions produce states, some of which become lasting stations through repetition.

The disciple rises from one station to another until reaching knowledge of Divine Unity and God.
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Mystics and Saints of Islam THE CLAY OF WHICH MAN IS MADE. / THE DEAD CRIMINAL. / ANECDOTE OF BAYAZID BASTAMI. / CHAPTER XIII; lines 3957-4027 confidence: medium

Suhrawardy assumes a light theory with Persian elements, names a special light Isfahbad, calls the Godhead the light of lights, locates ideal prototypes in heavenly spheres, and says saints can manifest them as food, figures, or melodies.

The passage locates ideal prototypes in heavenly spheres and says saints can call them into real existence.
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Poems from the Divan of Hafiz GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 351-413 confidence: low

Abu Ishac is named as Hafiz’s first patron; Hafiz says royal standards uplifted him like a banner among poets and praises Abu Ishac with images of a flowering kingdom-garden and servants raised high as Gemini.

Hafiz says the victorious standards of a king uplifted him like a banner, and another quoted praise says the king’s servant is uplifted so high that Gemini is his girdle.
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Poems from the Divan of Hafiz GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 861-920 confidence: medium

Jami says not to avert the face from an earthly beloved because it may raise one to love of the True; the passage compares this to Diotima's teaching to Socrates about rising toward wonderful, unchanging beauty.

Jami is quoted as saying that an earthly beloved may raise one to love of the True, and the passage compares this with Diotima's upward movement toward beauty.
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Poems from the Divan of Hafiz GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 861-920 confidence: high

The passage describes God as Creator, Ruler, Essentially Beautiful, and True Beloved; love has God as source and object; Jami and Hafiz are cited on Pure Being, Imperial Beauty, and earthly love leading to the True.

Jami's doctrine says an earthly beloved may raise one to the love of the True, and the passage compares this to rising upward through love toward wonderful beauty.
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Poems from the Divan of Hafiz XXXIII / XXXIV / XXXVI / XXXVII; lines 2672-2709 confidence: medium

The speaker asks bitter tears to wash him clean; those on the road between Earth and Heaven require purity; the Zealot is described as seeing only himself and sin.

Tears wash the speaker clean before the road between Earth and Heaven and before lifting eyes to the pure.
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Poems from the Divan of Hafiz XXXIV / XXXVI / XXXVII / XXXIX; lines 3892-3989 confidence: high

Zohra is identified with Venus, music, and musicians; the note says Muslim accounts borrowed and adapted Magian legends; God sends Harut and Marut to earth as judges and teaches them a secret word for returning to heaven.

Harut and Marut possess a secret word for nightly return to heaven; Zohra learns it, pronounces it, and rises to heaven.
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Poems from the Divan of Hafiz XXXIV / XXXVI / XXXVII / XXXIX; lines 3892-3989 confidence: high

Zohra is identified with Venus, music, and musicians; the note says Muslim accounts borrowed and adapted Magian legends; God sends Harut and Marut to earth as judges and teaches them a secret word for returning to heaven.

Zohra pronounces the secret word, rises into heaven, and God turns her into a star identified with Venus.
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Poems from the Divan of Hafiz XXXIV / XXXVI / XXXVII / XXXIX; lines 3892-3989 confidence: high

God hears angels marvel at human wickedness, sends Harut and Marut to earth as judges, and teaches them a secret word enabling nightly return to heaven.

Harut and Marut possess a divine word for returning to heaven; Zohra obtains it and rises into heaven by pronouncing it.
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Poems from the Divan of Hafiz XXXIV / XXXVI / XXXVII / XXXIX; lines 3892-3989 confidence: medium

Zohra is identified as Venus, musician of the heavens, and protector of musicians and singers; the note says Muslims borrowed and adapted Magian legends concerning her.

Zohra ascends to heaven after pronouncing the word and God changes her form into a star identified with Venus.
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Poems from the Divan of Hafiz XXXVII / XXXVIII / XXXIX / XLIII; lines 2892-2916 confidence: medium

The speaker's soul is “like a homing bird, yearning for Paradise” and shall “soar” free from the world's snares.

The soul is compared to a bird yearning for Paradise and soaring free from worldly snares; the speaker also rises beyond life, time, and mortal span.
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Poems from the Divan of Hafiz XXXVII / XXXVIII / XXXIX / XLIII; lines 2892-2916 confidence: high

“My soul, like a homing bird, yearning for Paradise, / Shall arise and soar, from the snares of the world set free.”

The speaker’s soul is compared to a homing bird yearning for Paradise and soaring free from the world’s snares.
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The Confessions of Al Ghazzali INTRODUCTION / BIRTH OF GHAZZALI / C. F. / THE CONFESSIONS OF AL GHAZZALI; lines 226-323 confidence: medium

The brother asks Ghazzali to explain religious sciences, theological doctrines, his search for truth among sects, his relation to theology, Ta'limites, philosophy, Sufism, and his teaching posts.

The passage speaks of climbing from low traditional belief to the summit of assurance and breaking the fetters of hereditary belief.
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The Confessions of Al Ghazzali THE AIM OF SCHOLASTIC THEOLOGY AND ITS RESULTS / DIVISIONS OF THE PHILOSOPHIC SCIENCES / SUFISM / THE REALITY OF INSPIRATION: ITS IMPORTANCE FOR THE HUMAN RACE; lines 1127-1217 confidence: medium

The passage says man reaches knowledge through perceptions and lists touch first, then sight, hearing, smell, and taste.

The human being is described as moving from sense perception to discrimination, reason, and then a higher vision that perceives invisible things and future secrets.
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The Confessions of Al Ghazzali THE AIM OF SCHOLASTIC THEOLOGY AND ITS RESULTS / DIVISIONS OF THE PHILOSOPHIC SCIENCES / SUFISM / THE REALITY OF INSPIRATION: ITS IMPORTANCE FOR THE HUMAN RACE; lines 1127-1217 confidence: medium

The passage describes the human substance at creation as a simple monad, without knowledge of created worlds, and says knowledge comes through perceptions.

The human subject rises from sense perception to discrimination, reason, and a higher faculty of vision that perceives invisible things.
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The Confessions of Al Ghazzali THE DIFFERENT KINDS OF SEEKERS AFTER TRUTH / THE AIM OF SCHOLASTIC THEOLOGY AND ITS RESULTS / DIVISIONS OF THE PHILOSOPHIC SCIENCES / SUFISM; lines 1006-1095 confidence: medium

The Sufi method begins by purging the heart of all that does not belong to God; prayer draws up the heart, the cry "Allahu Akbar" is named, and "the last stage is the being lost in God," also called the vestibule of contemplation.

The passage describes drawing up the heart by prayer, being lost in God, seeing heavenly forms, and rising by degrees to heights beyond language.
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The Confessions of Al Ghazzali THE DIFFERENT KINDS OF SEEKERS AFTER TRUTH / THE AIM OF SCHOLASTIC THEOLOGY AND ITS RESULTS / DIVISIONS OF THE PHILOSOPHIC SCIENCES / SUFISM; lines 1006-1095 confidence: medium

Those who begin the path receive revelations, see angels and souls of prophets while awake, hear voices and counsels, and rise by degrees to heights beyond language; descriptions as intermixture, identification, or intimate union are called wrong.

The passage says initiates see angels and souls of prophets, hear counsels, and rise by degrees to heights human language cannot reach.
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The Mesnevi CHAPTER I. / CHAPTER II. / CHAPTER III. / CHAPTER IV.; lines 4143-4277 confidence: medium

On a beautiful moonlit night, Jelāl and Shemsu-’d-Dīn are on a terraced college roof while Qonya’s inhabitants sleep on housetops; Shemsu-’d-Dīn asks Jelāl to wake them for the night’s blessings.

Jelāl faces Mekka and prays to God at Shemsu-’d-Dīn’s request; a cloud, thunder, lightning, and heavy rain immediately awaken the sleeping inhabitants.
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The Mesnevi CHAPTER V. / CHAPTER VI. / CHAPTER VII. / CHAPTER VIII.; lines 4954-5082 confidence: high

At Qonya on a Friday morning, Arif stands silently in the gateway of his great-grandfather's mausoleum among his disciples as the sun rises; he contemplates it and smiles.

At the mausoleum gateway, Arif speaks of trampling on the stars, mounting beyond the sun, and occupying himself with the mysteries of the heavenly choir.
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The Mesnevi CHAPTER V. / CHAPTER VI. / CHAPTER VII. / CHAPTER VIII.; lines 4954-5082 confidence: high

‘Ārif says, “It is time for me to make my journey to heaven,--to drink of the cup of God’s might.”

‘Ārif says he is ready to journey to heaven and later speaks of trampling the stars, mounting beyond the sun, and engaging with the heavenly choir.
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The Mesnevi CHAPTER V. / CHAPTER VI. / CHAPTER VII. / CHAPTER VIII.; lines 5084-5172 confidence: medium

‘Ārif asks what birds have come; his eyes fix on angelic visions, he starts as if to fly, and the gathered disciples weep.

Near death ‘Ārif sees birds or angelic visions and moves as though about to fly.
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The Mesnevi CHAPTER V. / CHAPTER VI. / CHAPTER VII. / CHAPTER VIII.; lines 5084-5172 confidence: medium

Amid earthquake shocks, ‘Ārif says the hour of departure is near and the earth yawns for his body; he asks about birds, sees angelic visions, starts as though to fly, and the disciples weep.

‘Ārif sees birds or angelic visions and starts as though about to fly during his final hours.
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The Mesnevi IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 13168-13281 confidence: medium

The angels say, “To rule is Thine, O God,” while their hearts are described as having “rebellious pride” and “foolish boasting.”

The angels plan to descend to earth, administer justice and worship, and return nightly to heaven, but the narrator emphasizes the gulf between earth and heaven.
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The Mesnevi IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 13168-13281 confidence: high

“God’s riders shall, / On steeds of fire, transcend the seventh heaven”; “The spirit and the angels mount unto their God.”

God's riders transcend the seventh heaven on steeds of fire, and the spirit and angels mount to God.
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The Mesnevi IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 13168-13281 confidence: high

Worldly love and quarrels are compared to children’s toys, wooden swords, and hobby-horses; God’s riders ascend on steeds of fire beyond the seventh heaven, while imagination’s steed cannot scale heaven.

God’s riders on steeds of fire are said to transcend the seventh heaven, and saintly wisdom is said to bear saints aloft.
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The Mesnevi IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 13993-14096 confidence: medium

‘Alī uses images of soaring toward heaven, revolving around a fixed center, a moon guided by a sun, and an ocean not flowing from a meadow brook; he says he adapts discourse to feeble minds and refers to the Prophet’s ken.

‘Alī speaks of soaring with heaven as the goal of his pinions, and tells the addressee he may outstrip heaven’s bounds in the twinkling of an eye.
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The Mesnevi IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 13993-14096 confidence: medium

Ali says: "Grace of God hath set thy spirit free" and tells the addressed person that he was flint but will be pearl, was in blasphemy's thorny desert but will be a flowering shrub in faith's garden; he says, "Thou art become myself; I, thee."

Ali says the addressed person's past transgression may become virtue and that in the twinkling of an eye he may outstrip heaven's bounds.
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The Mesnevi IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 14302-14405 confidence: medium

The speaker urges the hearer to give his hand, quit doubt, forsake a dunghill, enter an abode of bliss, follow light over the abyss, enter heaven’s gate, and avoid the bottomless pit.

The final exhortation urges the hearer to leave doubt and darkness, follow light over an abyss, enter heaven’s gate, and avoid the bottomless pit.
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The Mesnevi IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 14302-14405 confidence: medium

The speaker urges the addressee to give his hand, quit doubt, forsake the dunghill, enter the abode of bliss, follow light from darkness over the abyss, enter heaven’s gate, and avoid the bottomless pit.

The closing exhortation tells the addressee to leave darkness, follow light over an abyss, enter heaven’s gate, and avoid the bottomless pit.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 5384-5512 confidence: high

“Through love, this earthly frame ascends / To heaven”; “Mount Sinai shakes, / At God’s descent; ‘and Moses quakes.’”

The passage states that through love the earthly frame ascends to heaven.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 5384-5512 confidence: medium

The speaker counsels casting off lust's bonds and greed, addresses love as physician and cure, says the earthly frame ascends to heaven through love, and names Mount Sinai, God's descent, and Moses quaking.

The passage says that through love the earthly frame ascends to heaven and links love-trance with Sinai and Moses.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 6334-6443 confidence: medium

A person outwardly awake is called sound asleep if not awake to God's truth; the soul is enslaved to fancy and cannot attempt flight toward heaven.

The enslaved soul lacks vigor to attempt a flight toward heaven, while envy and fleshly strife weigh down the steep path of life.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 6546-6649 confidence: medium

The Vazīr is shortsighted against the Ancient of Days; God creates ten thousand worlds from nothing by breath and word; the world is a finite prison-den around the soul, from which the addressee is urged to escape.

The world is called a prison-den around the soul, the addressee is urged to arise and escape, and the soul is said to lift one to heaven’s highest home.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 6546-6649 confidence: medium

The soul lifts to heaven’s highest home while flesh consigns to hell; the addressee is warned about doom, refusal to adore Adam, degenerate shame, and pride in conquering the earth.

The passage states that the soul lifts to heaven’s highest home while the flesh consigns to hell’s dark dome.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 6546-6649 confidence: medium

A woman is punished by God and changed into Venus’ star; the soul lifts to heaven while the flesh consigns to hell; the addressee is warned about ambition, Adam, and shame.

The passage says the soul lifts a person to heaven’s highest home, while the flesh consigns a person to hell.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 6859-6962 confidence: medium

The Vazir speaks from his cell, says Jesus commanded seclusion, refuses further discourse, bids farewell, and claims his journey is to heaven and Jesus’s right hand.

The Vazir claims Jesus commanded seclusion and then announces farewell, a journey to heaven, and enthronement at Jesus’s right hand.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 6859-6962 confidence: medium

The Vazir speaks from his cell, claims Jesus commanded seclusion from friends and kin, says he will no longer converse with mortals, and describes a journey to heaven and sitting on Jesus's right hand.

The Vazir claims a command to seek seclusion, end discourse with mortals, and journey to heaven to sit near Jesus.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 7027-7140 confidence: medium

People born under Venus or Mars are assigned dispositions, but other stars beyond the seven planets revolve in another firmament and are bright through the Lord’s moral splendour.

The passage contrasts Venus and Mars influences with higher stars above the ordinary spheres whose light helps the soul drive away spiritual foes.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 7356-7472 confidence: high

Water in a tank is absorbed by air and restored to its source; breath gradually carries soul from the house of clay through praise ascending to God’s throne.

Breathings and words of praise rise to God, and rewards descend in showers of mercy.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 7356-7472 confidence: medium

Water in a tank is absorbed by air and restored to its source; breath gradually carries soul from the house of clay through praise ascending to God’s throne.

Water is restored to its source by air, and breath/soul is described as moving upward from the house of clay toward God’s throne.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 7356-7472 confidence: high

Water in a tank is gradually absorbed by air and restored to its source; likewise human breath steals the soul from the clay house in words of praise ascending to God’s throne.

Words of praise ascend to God’s throne on sincerity, and rewards descend as mercy in return.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 7474-7564 confidence: medium

The lion says the Lord sets a ladder, humans must mount step by step, compulsion lacks proof, and hands are like spades given for work.

The lion speaks of a ladder set by the Lord, step-by-step ascent to the roof, seeking God, being joined to Him, and reaching the Tree of Life.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 7474-7564 confidence: medium

The lion says God sets a ladder before the feet, gives hands as tools like spades, shows work, commands responsibility, and invites seeking and union with Him.

The lion says the Lord sets a ladder before human feet and that one must mount step by step to the roof.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 7777-7886 confidence: high

Man's mind speaks as Gabriel to Ahmed, declaring a limit, telling the man of God to go forward, and saying not everyone sees God face to face.

Man's mind declares a limit like Gabriel to Ahmed, the man of God is told to go forward, and the passage says not everyone can see God face to face.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 7777-7886 confidence: medium

The passage contrasts sloth and compulsion with God's path, compares compulsion to splints for a broken limb, says Burāq comes as a chariot of light to one who loses a leg in God's fight, and describes that person as carried, accepted, a herald, and above the planets.

The one who loses a leg in God's fight receives Burāq, called a chariot of light, and rises above the planets.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 7777-7886 confidence: medium

The passage links sloth with the creed of compulsion, compares compulsion to splinting an injury, and says that one who truly loses a leg in God's fight will be met by Buraq, a chariot of light.

One who truly loses a leg in God's fight is promised Buraq as a chariot of light and is later described as resting above the planets after carrying out divine orders.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 8425-8533 confidence: medium

Souls are described as imprisoned in clay bodies, then breaking into rapture, dancing for love of God, and rising in glory like a perfected full moon when called away.

Souls are described as imprisoned in clay frames, then breaking forth in joy and rising in glory like a full moon when called away.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 8648-8751 confidence: high

‘Umer tells the stations passed by his soul, its flights, fights, tribulations, timelessness, holiness, soaring atmospheres, and flights beyond the horizon and desire.

‘Umer recounts stations passed by the soul, its flights, tribulations, timelessness, holiness, and soaring beyond the horizon and beyond aspirants’ desire.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 8648-8751 confidence: high

‘Umer tells of the soul’s stations, flights, fights, tribulations, timelessness, holiness, and soaring beyond aspiration; the ambassador is a willing listener and apt novice.

‘Umer recounts the soul’s stations, flights, fights, tribulations, timelessness, and soaring beyond the aspirant’s horizon.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 8753-8855 confidence: medium

A human moved by the Lord can cleave hill, dale, mine, and sea; the power informing the soul can cleave the moon; the soul can soar beyond the stars; disclosed heavenly mystery would burn the world like fire consuming wood.

When the heart opens mystery’s sack, the soul is said to soar beyond the starry track.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 8753-8855 confidence: medium

A human moved by the Lord can cleave natural features; the power informing the soul can cleave the moon; the soul can soar beyond the stars; disclosure of heaven's mystery would burn the world like fire burns wood.

The passage says the soul soars beyond the starry track when the heart opens the mouth of mystery's sack.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 8978-9093 confidence: high

“Just so is the soul. Its tale, just parrot’s tale.” The passage then describes a soul or sufferer crying to the One or Lord, being heard by God, and ascending while the body remains on earth.

The soul is said to ascend to heaven’s gate, and the patient person is said to mount to heaven’s dome.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 8978-9093 confidence: high

The narrator says the soul’s tale is like the parrot’s tale; a crying soul calls to the Lord, God wipes away tears, the soul ascends to heaven’s gate, and its frame remains on earth while its pure soul is with the Lord.

The soul is described as ascending to heaven’s gate and being with the Lord in the highest sphere while the frame remains on earth.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 8978-9093 confidence: high

The passage counsels sweet speech and patience, says patient people mount to heaven’s dome, contrasts impatience with coming wrath, and warns against rashness even when brave.

The passage says that patience is beloved by sensible people and that one who exhibits patience shall mount to heaven’s dome.
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The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 10090-10188 confidence: medium

Aisha asks the Prophet whether the day's rain is mercy or menace, a vernal rain bringing benefit or an autumnal shower digging graves.

Rain and scant tricklings are described as coming from above or the upper world to soothe care and keep greed and envy from ruining towns.
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The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 10190-10284 confidence: medium

Sleep frees the soul from prison and pain; the soul wanders in spacious heavenly fields and wishes to dwell there without care.

The minstrel’s soul is freed from prison and pain by sleep and wanders in heavenly fields described as paradise.
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The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 11123-11231 confidence: medium

No one catches the foal, which flees among the hills; the passage compares this to the soul flying to the Lord when its prison bars burst, and Sālih says only the foal’s calm return could save them.

The foal’s escape is compared to the soul whose prison bars are burst and which takes winged flight to the Lord of Grace.
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The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 11123-11231 confidence: medium

No one can overtake the camel’s foal, which flees into the hills; this is compared to the soul escaping prison bars and flying to the Lord of Grace.

The passage compares the escaped foal to the soul bursting prison bars and flying to the Lord of Grace.
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The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 11844-11949 confidence: medium

The addressee is urged to be like a falcon and beat thought’s wings, but those wings are heavy because of clay-like bread and attachment to clay.

The addressee is told to become like a strong falcon and beat the pinions of thought, while clay-like feeding makes those wings heavy.
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The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 11844-11949 confidence: medium

The addressee is told to be like a falcon or hawk, to beat the pinions of thought, and warned that feeding on clay makes those pinions heavy and keeps one earthbound.

The addressee is urged to become like a falcon or hawk and beat the pinions of thought, while clay-bound feeding prevents rising.
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The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 11951-12058 confidence: medium

A pilgrim is told to seek other pilgrims from various regions and to look to thoughts, hearts, faith, and creed rather than features or skins.

The addressee is addressed as bound on pilgrimage, told to seek fellow pilgrims, and promised instruction to soar beyond the stars.
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The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 11951-12058 confidence: medium

The speaker asks the hearer to accept counsel, likens counsel to pearls in golden earrings and his teaching to goldsmith-art, promises ascent beyond the stars, and describes many minds tending toward unity.

The counselor says his goldsmith-art will teach the hearer to soar beyond the stars’ bright chart.
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The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 12254-12366 confidence: low

The speaker says the finite can soar to the Infinite, urges annihilation of the dark self, compares existence in God's essence to copper becoming gold, and commands the hearer to quit 'I' and 'We.'

The opening states that the sharpest thorns are welcome to the finite one who can soar aloft to the Infinite.
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The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 12581-12672 confidence: high

The listener is urged to set aside offerings, sleep little, seek pardon in the morning, show signs of life like babes in the womb, gain inward light in the tomb, escape a dark prison, soar beyond air, and reach God's spacious land with unwithering green trees.

The listener is told of inward light in the tomb, escape from a dark narrow prison, soaring beyond air, and arrival in the spacious land of God.
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The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 12581-12672 confidence: high

God may grant inward light for the tomb; after escaping a dark narrow prison, one may soar from earth beyond the realms of air.

After escaping the dark narrow prison, the listener may soar from earth beyond the realms of air.
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The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 12674-12750 confidence: medium

The person who sees and feels imperfections works to cure them; the one who thinks himself perfect will not fly toward heaven’s eternal King.

The passage says the person who believes himself perfect will not take flight toward heaven’s eternal King, while the one who recognizes imperfections seeks cure.
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The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 12674-12750 confidence: low

Opposites reveal one another; honey is known by vinegar, and seeing imperfections prompts cure, unlike self-perfection.

The passage says the person who thinks himself perfect will not take flight toward heaven's eternal King.
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The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 9876-9981 confidence: medium

Ahmed calls to Bilal to lift his harmonious voice and put forth the breath infused into his heart; that breath is linked to Adam losing consciousness and the hosts of heaven feeling helplessness.

Bilal is told to lift his voice and release an infused breath; that breath is associated with Adam losing consciousness and heavenly hosts feeling helplessness.
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The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 9983-10088 confidence: medium

The embedded Sanā’ī quotation describes many skies in regions of the soul and a spirit path with hills and seas; the passage then says the unseen world has other clouds, skies, sun, water, and God-given rain seen only by saints.

The quoted Sanā’ī lines describe the spirit’s path as having ups and downs, hills to climb, and seas to pass.
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The Mesnevi THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 1128-1255 confidence: high

Seyyid Burhānu-’d-Dīn, Jelāl’s former governor and tutor, says he carried child Jelāl on his shoulder to the empyrean, but now Jelāl carries him up; Jelāl confirms and praises him.

Seyyid Burhānu-’d-Dīn says he once carried child Jelāl to the empyrean, but Jelāl has now attained a station from which he carries the Seyyid up.
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The Mesnevi THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 1128-1255 confidence: high

Near Sīs in Upper Cilicia, forty Christian monks dwell in a cave; as Jelāl’s caravan approaches, they cause a little boy to ascend and stand in the air between heaven and earth.

A little boy is made to ascend into the air and stand between heaven and earth, then cannot move until Jelāl intervenes through a conversion condition.
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The Mesnevi THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 1128-1255 confidence: high

Seyyid Burhānu-’d-Dīn, Jelāl’s governor and tutor in childhood, says he carried Jelāl on his shoulder to the empyrean, but now Jelāl carries him up; Jelāl confirms the report and praises his services.

Seyyid Burhānu-’d-Dīn reports carrying Jelāl to the empyrean and later being carried up by Jelāl.
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The Mesnevi THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 1381-1492 confidence: medium

Shemsu-'d-Din Hindi asks Sa'di for a sublime Persian ode; Sa'di selects Jelal's ode beginning, “Divine love's voice ... We're bound for heaven,” and praises Jelal as a monarch in Rome.

The ode selected by Sa'di begins with divine love's voice sounding and the speakers being bound for heaven, with departure witnessed.
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The Mesnevi THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 2427-2553 confidence: medium

Asked to lecture publicly to the city’s men of science, Jelāl answers with an image of a fruit-laden tree once not harvested because of doubts and now raised to the skies and beyond.

Jelāl says that a fruit-laden tree was not harvested because of doubts and gainsaying and has now raised its head to the skies and beyond.
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The Mesnevi THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 2823-2930 confidence: high

Jelāl says the human spirit is freed from the cage and dungeon of the body, flies to its source and the Eternal, and that a saint's death is like a prisoner released from a dungeon, making rejoicing proper.

Jelāl explains the saint's death as the spirit's release from bodily imprisonment and flight back to its source and the presence of the Eternal.
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The Mesnevi THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 3157-3282 confidence: high

At Damascus, as a young student, Jelāl is frequently seen walking several arrow-flights in the air and returning calmly to the terraced roof; the witnesses are among his earliest believers and disciples.

Jelāl is repeatedly seen in Damascus walking several arrow-flights’ distance in the air and returning to a terraced roof.
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The Mesnevi THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 3157-3282 confidence: medium

At Damascus, young Jelāl is often seen walking several arrow-flights’ distance in the air and returning to the terraced roof; witnesses become early believers and disciples.

Jelāl is seen walking several arrow-flights’ distance in the air and returning to a roof, leading witnesses to become believers.
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The Mesnevi THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 3284-3402 confidence: high

The young man explains that on the night of Muhammad’s ascension, Muhammad saw God and mysteries, returned and went back to intercede, then saw a beautiful ideal portrait on God’s throne; Gabriel identified it as the future Jelālu-’d-Dīn, a descendant of Abū-Bekr who would explain Muhammad’s sayings and the Qur’ān.

Muhammad’s ascension includes seeing God and mysteries, a heavenly portrait, and Gabriel’s prophecy that Jelāl will expound Muhammad’s sayings and the Qur’ān.
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The Mesnevi THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 3284-3402 confidence: high

The young man says Muhammad, on the night of his ascension, saw God and many mysteries, returned partway, went back to intercede, and saw a beautiful ideal portrait on God’s throne.

Muhammad’s ascension includes a vision of an ideal portrait later identified as Jelālu-’d-Dīn.
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The Mesnevi THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 3404-3516 confidence: high

A learned man tells the Perwāna he was taken to the highest heaven, learned mysteries, and saw Jelāl at a station of proximity to God, level with God’s throne.

The learned man says he was taken to the highest heaven and saw Jelāl in proximity to God at the level of God’s throne.
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The Mesnevi THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 3404-3516 confidence: high

A learned man reports ascent to the highest heaven, learning mysteries, and seeing Jelāl near God's throne; Jelāl later says the vision is true in main facts but that he never saw the man there.

The learned man reports being taken to the highest heaven, learning mysteries, and seeing Jelāl near God's throne.
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The Mesnevi THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 990-1126 confidence: high

Jelāl calls terrace-jumping fit for cats and dogs, proposes springing to the firmament and visiting God’s realm, and vanishes while speaking.

Jelāl proposes springing to the firmament, vanishes, and reports being guided through concentric orbs, zodiacal signs, and the world of spirits.
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The Mesnevi THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 990-1126 confidence: high

Sultan Veled relates that at Balkh, when Jelāl was six, he was on the roof reciting the Qur’ān with other children; when they proposed jumping to a neighboring terrace, he called that suitable for animals and suggested springing to the firmament and visiting God’s realm.

Jelālu-’d-Dīn proposes ascent to the firmament, disappears, and reports being conducted through concentric spheres, zodiacal signs, and wonders of the spirit world.
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The Mesnevi XIII. / XVII. / THE END. / FOOTNOTES:; lines 14479-14639 confidence: medium

Satan is called “the Lapidated One”; Muslims are said to believe shooting stars are missiles cast by angels at demons trying to approach heaven to eavesdrop.

Demons attempt to approach heaven for eavesdropping, while angels cast shooting stars at them as missiles.
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The Mesnevi XIII. / XVII. / THE END. / FOOTNOTES:; lines 14913-15087 confidence: high

At the extreme lote-tree in the highest heaven on the night of the ascension, Gabriel could go no further and Muhammad went on to God's presence.

Gabriel stops at the extreme lote-tree in the highest heaven while Muhammad continues to God's presence; Burāq is identified as the ascent steed.
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The Mesnevi XIII. / XVII. / THE END. / FOOTNOTES:; lines 14913-15087 confidence: high

At the extreme lote-tree in the highest heaven, Gabriel could go no further, while Muḥammad continued to God's presence.

Gabriel stops at the extreme lote-tree in the highest heaven, while Muḥammad proceeds to God's presence, with Burāq named as the heavenly mount.
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The Mesnevi XIII. / XVII. / THE END. / FOOTNOTES:; lines 15425-15637 confidence: high

Jesus is said not to have been crucified but caught up to the fourth heaven, that of the sun, until he comes again in glory.

Jesus is said to be caught up to the fourth heaven and to remain there until he comes again in glory.
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The Mesnevi XIII. / XVII. / THE END. / FOOTNOTES:; lines 15425-15637 confidence: high

Jesus is said not to have been crucified but to have been caught up to the fourth heaven, that of the sun, until he comes again in glory.

The note states that Jesus was caught up to the fourth heaven and will come again in glory.
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The Mystics of Islam CHAPTER I / THE PATH / CHAPTER II / ILLUMINATION AND ECSTASY; lines 1295-1395 confidence: medium

The Prophet prays for light in ear, eye, and whole body; the mystic rises through increasing illumination to contemplation and, with consciousness melted away, transubstantiation in divine radiance.

The mystic rises from gradually increasing illumination to contemplation of divine attributes and finally divine radiance.
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The Mystics of Islam CHAPTER I / THE PATH / CHAPTER II / ILLUMINATION AND ECSTASY; lines 1580-1684 confidence: high

Zangī Bashgirdī is described as a spiritually advanced dervish needed for the mystic dance to begin; during samāʿ he is seized with ecstasy, rises into the air, and sits on a lofty arch.

During samāʿ, Zangī is seized with ecstasy, rises into the air, and sits on a lofty arch overlooking the dancers.
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The Mystics of Islam CHAPTER I / THE PATH / CHAPTER II / ILLUMINATION AND ECSTASY; lines 1580-1684 confidence: high

Jāmī’s anecdote says Zangī Bashgirdī, a highly spiritual dervish, enters ecstasy during samāʿ, rises into the air, sits on a lofty arch, descends onto Majduddīn of Baghdād, and remains on him while Majduddīn spins.

In Jāmī’s anecdote, Zangī Bashgirdī is seized with ecstasy during samāʿ and rises into the air to sit on a lofty arch.
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The Mystics of Islam CHAPTER IV / DIVINE LOVE / CHAPTER V / SAINTS AND MIRACLES; lines 3379-3472 confidence: high

In the first stage, the disciple keeps the Murshid in mind, becomes mentally absorbed in him, the teacher serves as shield and guardian spirit, the disciple sees the master in all people and things, and this is called self-annihilation in the Murshid or Sheykh.

The summarized process moves from self-annihilation in the Murshid to the Pīr, then to the Prophet, and finally to union with the Deity and seeing God in all things.
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The Mystics of Islam CHAPTER V / SAINTS AND MIRACLES / CHAPTER VI / THE UNITIVE STATE; lines 3713-3824 confidence: medium

“Then He became Jesus and ascended to the dome of Heaven and began to glorify God.”

The ode says the figure became Jesus and ascended to the dome of Heaven.
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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 Jesus and ascended to the dome of Heaven, glorifying God.

The ode says He became Jesus and ascended to the dome of Heaven.
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The Mystics of Islam CHAPTER V / SAINTS AND MIRACLES / CHAPTER VI / THE UNITIVE STATE; lines 4039-4135 confidence: high

Nicholson says Rūmī prays for self-annihilation in the ocean of the Godhead; the quoted poem describes dying through mineral, plant, animal, human, and angelic states, ending in non-existence and return to God.

Rūmī’s quoted verses describe dying as mineral, plant, animal, human, and then passing beyond angelhood.
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The Mystics of Islam CHAPTER V / SAINTS AND MIRACLES / CHAPTER VI / THE UNITIVE STATE; lines 4039-4135 confidence: high

The author says Jalāluddīn prays for self-annihilation in the ocean of Godhead; the poem recounts dying as mineral, plant, animal, man, and angel, then passing beyond angelhood and returning to God.

The poem recounts deaths and transformations from mineral through angelic being, followed by passing beyond angelhood and the declaration of return to God.
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The Mystics of Islam II. NEOPLATONISM / IV. BUDDHISM / CHAPTER I / THE PATH; lines 1284-1292 confidence: medium

The passage compares this to toil-worn travellers who reach the summit of a deep gorge, catch glimpses of the sun, and cover their eyes.

The comparison presents travellers who have gained the summit of a deep gorge and suddenly glimpse the sun.
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The Mystics of Islam II. NEOPLATONISM / IV. BUDDHISM / CHAPTER I / THE PATH; lines 1284-1292 confidence: medium

A comparison is made to weary travelers who reach the summit of a deep gorge, glimpse the sun, and cover their eyes.

The simile presents toil-worn travelers gaining the summit of a deep gorge and suddenly glimpsing the sun.
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The Mystics of Islam II. NEOPLATONISM / IV. BUDDHISM / CHAPTER I / THE PATH; lines 777-883 confidence: medium

“Mystics of every race and creed have described the progress of the spiritual life as a journey or a pilgrimage”; the Sufi seeker is a “traveller” advancing by “stages” along a “path” to union with Reality.

The passage refers to a map of interior ascent, stages, and eventual elevation to higher planes of consciousness.
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The Mystics of Islam II. NEOPLATONISM / IV. BUDDHISM / CHAPTER I / THE PATH; lines 777-883 confidence: high

“Mystics of every race and creed have described the progress of the spiritual life as a journey or a pilgrimage.”

The passage explicitly describes the Sufi life as a journey or pilgrimage, an interior ascent, and a path toward union with Reality.
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The Mystics of Islam THE GNOSIS / THE REVELATION OF THE SEA / CHAPTER IV / DIVINE LOVE; lines 2745-2850 confidence: high

The lover beholds traits of divine beauty in many souls and ascends by steps on a ladder of created souls to the highest beauty, love, and knowledge of the Divinity.

The passage explicitly describes the lover ascending by steps on a ladder of created souls to the highest beauty and knowledge of the Divinity.
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The Mystics of Islam THE GNOSIS / THE REVELATION OF THE SEA / CHAPTER IV / DIVINE LOVE; lines 2745-2850 confidence: high

The lover beholds divine beauty in many souls and “ascends to the highest beauty” by “this ladder of created souls.”

The lover ascends by steps on a ladder of created souls toward highest beauty and divine knowledge.
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The Mystics of Islam THE GNOSIS / THE REVELATION OF THE SEA / CHAPTER IV / DIVINE LOVE; lines 2852-2966 confidence: medium

Love is defined as a divine instinct of the soul; the soul is called first-born of God, pre-existent before creation, exiled in earthly manifestation, and longing to return home. The poem depicts love as heavenward flight, veil-rending, renunciation of life, and faring without feet.

Love is described as flying heavenward, rending veils, renouncing life, and faring without feet.
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The Mystics of Islam THE GNOSIS / THE REVELATION OF THE SEA / CHAPTER IV / DIVINE LOVE; lines 2852-2966 confidence: medium

A poem says love is flying heavenward, rending a hundred veils, renouncing life, faring without feet, and seeing this world as invisible.

Love is defined through images of flying heavenward, rending veils, renouncing life, and moving toward the origin.
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The Mystics of Islam The Mystics of Islam, The Path confidence: high

Nicholson presents Sufi spiritual life as a journey or pilgrimage through stages and states toward gnosis, truth, and union with Reality.

Sufi spiritual life is described as a journey, pilgrimage, path, and ascent with stages.
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The Persian Mystics: Jalálu'd-dín Rúmí A CRY TO THE BELOVED / REMEMBER GOD AND FORGET SELF / MORTALITY AND IMMORTALITY / THE BELOVED THE DIVINE CONSOLER; lines 983-1029 confidence: medium

In 'THE VOICE OF LOVE,' Love's voice comes from left and right; the speakers say they are bound for heaven, have been in heaven and friends of angels, and should return there as their country.

The collective speaker says they are bound for heaven, have been in heaven and friends of angels, and should return there because it is their country.
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The Persian Mystics: Jalálu'd-dín Rúmí CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 165-253 confidence: high

Neo-Platonists are described as teaching the Supreme Good as source of all things, creation as reflection, nature as permeated with God, matter as a temporary shadow, and ecstatic contemplation as a rising back to the source.

The passage describes ecstasy and contemplation by which a person rises to the source from which he came, and the Plotinus quotation describes upward movement toward the Divine Fount.
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The Persian Mystics: Jalálu'd-dín Rúmí CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 165-253 confidence: high

Neo-Platonists believed in the Supreme Good as source of all things, nature permeated with God, matter as temporary shadow, and ascent to the source through ecstasy and contemplation.

The passage describes ecstasy and contemplation as raising a person to the source from which he came, and the Plotinus quote speaks of floating upward toward the Divine Fount.
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The Persian Mystics: Jalálu'd-dín Rúmí CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 334-439 confidence: high

The passage describes eight Paradises in ascending stages, the highest Garden of Eden, gardens and palaces, departed souls entertained by houris, rivers named Kevser, Tesním, and Selsebíl, and the Tūba tree with branches into seven gardens.

The passage describes eight Paradises in ascending stages and Sufi planes of reality from visible to invisible realms.
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The Persian Mystics: Jalálu'd-dín Rúmí CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 334-439 confidence: high

Islamic belief is described as having eight Paradises arranged within one another in ascending stages, the highest being the Garden of Eden; they are gardens with trees, flowers, palaces, precious stones, houris, and rivers named Kevser, Tesním, and Selsebíl.

The passage describes eight Paradises arranged one within another in ascending stages, culminating in the Garden of Eden.
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The Persian Mystics: Jalálu'd-dín Rúmí CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 441-532 confidence: high

Sufi fusion of Beloved and lover is compared to Buddhist Nirvana as reached gradually through striving and discipline; Hadj Khan is cited for seven stages, an ascending scale, sacrifice of self, and the Holy of Holies where mysteries of the True Beloved are revealed.

The passage mentions seven stages, a gradually ascending scale of Sufi heaven, and the soul moving higher and higher toward absorption into the Divine.
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The Persian Mystics: Jalálu'd-dín Rúmí CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 441-532 confidence: high

The passage discusses criticism of Sufism, rejects self-deification, compares the gradual attainment of Sufi fusion to Buddhist Nirvana, and mentions seven stages of spiritual growth.

Sufi union is described as a distant spiritual hope reached by degrees, through stages, striving, severe discipline, and movement higher and higher toward absorption.
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The Persian Mystics: Jalálu'd-dín Rúmí EDITORIAL NOTE / INTRODUCTION / V. ANALYSIS OF THE RELIGION OF LOVE / I. LIFE; lines 709-760 confidence: medium

Jalál says the human spirit, after “imprisonment in the cage and dungeon of the body,” is set free and “wings its flight to the Source whence it came,” making funeral rejoicing and dancing appropriate.

Jalál explains funeral rejoicing as the spirit being freed from the body's cage and dungeon and flying back to the Source whence it came.
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The Persian Mystics: Jalálu'd-dín Rúmí EDITORIAL NOTE / INTRODUCTION / V. ANALYSIS OF THE RELIGION OF LOVE / I. LIFE; lines 709-760 confidence: high

Wonderful childhood stories say that at six Rúmí saw visions, taught playmates philosophy, and performed feats such as flying into celestial regions.

At six years of age, Rúmí is said to see visions, teach philosophy, perform marvellous feats, and fly into celestial regions.
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The Persian Mystics: Jalálu'd-dín Rúmí EDITORIAL NOTE / INTRODUCTION / V. ANALYSIS OF THE RELIGION OF LOVE / I. LIFE; lines 709-760 confidence: high

Rúmí says that when the human spirit, after imprisonment in the body, is set free and flies to the Source whence it came, the event calls for rejoicing, thanks, and dancing.

Rúmí describes the spirit as freed from the cage and dungeon of the body and winging its flight to the Source whence it came.
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The Persian Mystics: Jalálu'd-dín Rúmí HARSHNESS AND ADORATION / THE DIVINE ABSORPTION / LOVE MORE THAN SORROW AND JOY / SEPARATION; lines 2149-2215 confidence: medium

God's Light illumines the senses' light and is identified with the meaning of "Light upon light"; senses' light draws earthwards, God's Light heavenwards.

God's Light illumines sensory light and calls people heavenwards, in contrast to senses' light drawing them earthwards.
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The Persian Mystics: Jalálu'd-dín Rúmí HARSHNESS AND ADORATION / THE DIVINE ABSORPTION / LOVE MORE THAN SORROW AND JOY / SEPARATION; lines 2149-2215 confidence: medium

God's Light illumines the senses' light; senses' light draws earthward, while God's Light calls heavenward.

God's Light is contrasted with the senses' light and is said to call heavenward; Love casts its own light up to heaven.
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The Persian Mystics: Jalálu'd-dín Rúmí INTRODUCTION / V. ANALYSIS OF THE RELIGION OF LOVE / I. LIFE / II. SHAMSI TABRIZ; lines 845-933 confidence: medium

Jalál's poetry is described as heavenly music and dance leading beyond the stars into the Presence of the Beloved, describing Beauty, Eternal Union, tears as rain-clouds, friendship in Paradise, and the Rose-Garden of Union.

The passage describes the audience as moving ecstatically far behind the silver stars into the Presence of the Beloved.
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The Persian Mystics: Jalálu'd-dín Rúmí LIFE IN DEATH / THE WHOLE AND THE PART / THE DIVINE FRIEND / ASPIRATION; lines 1203-1244 confidence: high

The speaker asks how long people will act like children in the earthly sphere, filling the lap with dust, stones, and sherds, and urges giving up earth, flying heavenwards, and fleeing childhood to the banquet of men.

The speaker urges giving up earth and flying heavenwards, and later defines Love as flying heavenward.
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The Persian Mystics: Jalálu'd-dín Rúmí LIFE IN DEATH / THE WHOLE AND THE PART / THE DIVINE FRIEND / ASPIRATION; lines 1203-1244 confidence: high

The speaker urges the soul to hasten from the world of severance to Union, give up earth, fly heavenward, and escape the entrapping earthly frame.

The passage repeatedly calls for giving up earth and flying heavenward, and later defines Love as heavenward flight.
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The Persian Mystics: Jalálu'd-dín Rúmí LOVE'S DESIRE / THE FINDING OF THE BELOVED / GOD ONLY / THE MOON-SOUL AND THE SEA; lines 1135-1159 confidence: high

A moon appears at morning, descends from the sky, gazes on the speaker, and snatches the speaker up like a falcon seizing a bird.

The moon descends, snatches the speaker up, and courses over the sky; the speaker travels in soul and the heavenly spheres merge in the moon.
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The Persian Mystics: Jalálu'd-dín Rúmí LOVE'S DESIRE / THE FINDING OF THE BELOVED / GOD ONLY / THE MOON-SOUL AND THE SEA; lines 1135-1159 confidence: high

At morning-tide a moon appears, descends from the sky, gazes on the speaker, and, like a falcon snatching a bird, snatches the speaker up and courses over the sky.

The moon descends, snatches the speaker up, and courses over the sky with him.
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The Persian Mystics: Jalálu'd-dín Rúmí RESIGNATION THE WAY TO PERFECTION / LOVE THE SOURCE OF LIGHT RATHER THAN VANISHING FORM / THE RELIGION OF LOVE / SPIRIT GREATER THAN FORM; lines 1635-1678 confidence: medium

The heart is urged toward God, who will shine, appear as a sweet garden, infuse a new Soul, fill like a goblet with wine, invite abode in His Soul and heaven, and open the heart's book to reveal mysteries.

The heart is urged to hasten to God; after accepting the Light and seeing what is veiled without a veil, the addressee walks upon the heavens like a star.
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The Persian Mystics: Jalálu'd-dín Rúmí RESIGNATION THE WAY TO PERFECTION / LOVE THE SOURCE OF LIGHT RATHER THAN VANISHING FORM / THE RELIGION OF LOVE / SPIRIT GREATER THAN FORM; lines 1635-1678 confidence: medium

After accepting the Light and beholding what is veiled without a veil, the beloved will walk upon the heavens like a star.

After accepting the Light and beholding what is veiled, the beloved is said to walk upon the heavens like a star.
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The Persian Mystics: Jalálu'd-dín Rúmí SAINT AND HYPOCRITE / HARSHNESS AND ADORATION / THE DIVINE ABSORPTION / LOVE MORE THAN SORROW AND JOY; lines 2102-2146 confidence: medium

Love is described as a boundless fertile garden with fruits beyond joy and sorrow; the true lover is above these states and fresh and green apart from autumn or spring; the Beauteous One and Beloved are addressed.

The true lover is exalted above joy and sorrow, and the harper is exalted above earth and heaven with an uplifting of the heart.
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The Persian Mystics: Jalálu'd-dín Rúmí SPIRIT GREATER THAN FORM / WHERE LOVE IS / THE LOVE OF THE BELOVED / THE LOVE OF THE SOUL AND THE LOVE OF THE BODY; lines 1697-1736 confidence: medium

The speaker addresses personified Love as Israfil of the resurrection-day of Love, asks Love to listen to prayers and speech, says reason has taken flight to see and hear Love, and compares Love's listening to a caress for the speaker's misguided soul.

The speaker petitions personified Love and says reason has taken flight in desire to see and hear Love.
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The Persian Mystics: Jalálu'd-dín Rúmí THE JOURNEY TO THE BELOVED / THE DAY OF RESURRECTION / THE RETURN OF THE BELOVED / THE CALL OF THE BELOVED; lines 1296-1389 confidence: high

The addressee has departed to the Unseen, broken the cage, taken to the air, and journeyed toward the world of Soul.

The addressee departs to the Unseen, breaks a cage, takes to the air, flies into the Void, and goes toward the world of Soul and Rose-Garden.
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The Persian Mystics: Jalálu'd-dín Rúmí THE JOURNEY TO THE BELOVED / THE DAY OF RESURRECTION / THE RETURN OF THE BELOVED / THE CALL OF THE BELOVED; lines 1296-1389 confidence: high

The addressed figure departs to the Unseen, breaks a cage, flies toward the world of Soul, is likened to a captive falcon hearing the falcon-drum, and goes like a nightingale to the Rose-Garden.

The addressed figure departs to the Unseen, breaks a cage, takes to the air, flies into the Void, and journeys toward the world of Soul.
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The Persian Mystics: Jalálu'd-dín Rúmí THE LOVER'S CRY TO THE BELOVED / SORROW TURNED TO JOY / THE GIFTS OF THE BELOVED / THE WISDOM OF THE WEAK; lines 2007-2020 confidence: medium

The earthly Adam is taught names by God, and his glory reaches the seventh heaven.

Adam is taught names by God, his glory reaches the seventh heaven, and he lowers the fame of the angels.
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The Persian Mystics: Jalálu'd-dín Rúmí THE LOVER'S CRY TO THE BELOVED / SORROW TURNED TO JOY / THE GIFTS OF THE BELOVED / THE WISDOM OF THE WEAK; lines 2007-2020 confidence: medium

The earthly Adam is taught names by God, and his glory reaches the seventh heaven.

Adam’s glory is said to reach the seventh heaven.
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The Persian Mystics: Jalálu'd-dín Rúmí THY ROSE / THE BELOVED ALL IN ALL / SORROW QUENCHED IN THE BELOVED / THE MUSIC OF LOVE; lines 1485-1516 confidence: high

“Love exalts our earthly bodies to heaven, / And makes the very hills to dance with joy!”

Love is said to exalt earthly bodies to heaven.
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The Persian Mystics: Jalálu'd-dín Rúmí THY ROSE / THE BELOVED ALL IN ALL / SORROW QUENCHED IN THE BELOVED / THE MUSIC OF LOVE; lines 1485-1516 confidence: medium

“Love exalts our earthly bodies to heaven,” makes hills dance, gives life to Mount Sinai, and Moses falls “in a swoon.”

Love is said to exalt earthly bodies to heaven.
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The Sufism of the Rubáiyát, or, the Secret of the Great Paradox The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 1007-1137 confidence: high

The speaker’s invisible soul brings a divine message, saves the speaker from earthly fetters, bids the speaker rise to the skies of skies and waters of eternity, and the speaker drinks wine of immortality from a golden chalice.

The speaker’s Soul Invisible brings a divine message, saves the speaker from earthly fetters, and bids ascent to the skies of skies and waters of eternity.
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The Sufism of the Rubáiyát, or, the Secret of the Great Paradox The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 1007-1137 confidence: medium

A line from the utmost heavens toward earth is called the Plumb Line of the Universe; where it greets earth, the setting sun is faced and life's fatal square no longer falls.

The passage centers on a line descending from the utmost heavens to earth, used as an unerring measure and associated with liberation and rising.
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The Sufism of the Rubáiyát, or, the Secret of the Great Paradox The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 1007-1137 confidence: medium

After building an earthly home, the speaker encounters a face; his invisible soul brings a divine message, saves him from earthly fetters, bids him rise to skies and waters of eternity, and he drinks wine of immortality from a golden chalice before returning the cup.

The note describes the earthly lodge closing and the heavenly lodge opening for work to those found worthy and qualified; the main passage also speaks of rising to skies and future rest beyond the grave.
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The Sufism of the Rubáiyát, or, the Secret of the Great Paradox The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 1301-1463 confidence: high

The speaker asks who holds the secret Way from the carnal house of clay to freedom; brave ones rise like eagles, tread the golden path of duty, and death lifts the unfolding scenes.

The passage frames life as a Way or path of duty from a carnal house of clay to freedom, involving knowledge, ascent, and the return of the heart to 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 387-551 confidence: medium

Darkness hidden in darkness and joy in sorrow call; humans in life's hostelry return the robe of earth to HIM, who will make another body for a soul to take upward on its homeward way.

A soul is described as being taken upward on its homeward way after the robe of earth is returned and another body is made.
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The Sufism of the Rubáiyát, or, the Secret of the Great Paradox The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 875-1004 confidence: high

Life is a pathway to freedom; the soul roams worlds and spheres, gathers grapes for wine, is freed from limits, soars toward its sun, and is merged in God.

The soul soars toward its sun, and beings climb from sphere to sphere through countless suns, systems, worlds, and years.
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The Sufism of the Rubáiyát, or, the Secret of the Great Paradox The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 875-1004 confidence: high

Life is a pathway to freedom; the soul roams sublime worlds, is freed from limits, soars toward its sun, and is merged in God in bliss supreme.

The soul is freed from limits, soars toward its sun, and is described as merged in God in bliss supreme.
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The Sufism of the Rubáiyát, or, the Secret of the Great Paradox The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 875-1004 confidence: medium

Beings lift and drop veils, progress onward through rounds, spheres, systems, countless suns, and years, approaching unknown suns and nameless colors.

All born beings progress onward through veils, rounds, spheres, systems of worlds, and unknown suns.
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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 99-234 confidence: medium

The first poem calls slumbering souls to awake, addresses a Master who dispels mortal darkness, and asks to be led by a sure path to where the spiritual sun rises and great peace reigns.

The passage directs souls toward the place where the spiritual sun rises, where mortal darkness sets, and where the Lord abides in great peace.
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The Sufistic Quatrains of Omar Khayyam CVII. / VARIATIONS / OMAR KHAYYAM / STANZA; lines 4667-4708 confidence: medium

In stanza I, edition 2, the Sun behind an eastern height chases the Stars from Night, ascends to the field of Heaven, and strikes the Sultan's Turret with a shaft of light.

The Sun is described as ascending to the field of Heaven before striking the Sultan's Turret with light.
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The Sufistic Quatrains of Omar Khayyam CVII. / VARIATIONS / OMAR KHAYYAM / STANZA; lines 4667-4708 confidence: high

“Wake! For the Sun behind yon Eastern height / Has chased the Session of the Stars from Night” and ascends to Heaven's field, striking the Sultan's Turret with light.

The Sun ascends to the field of Heaven while the stars are chased from Night; another variant has the Sun's signal put the stars to flight.
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The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 10132-10368 confidence: high

The soul is told that if it could doff flesh and bone it would soar about the heavenly throne; it left a starry home to dwell as an alien on earth.

The soul is described as coming from a starry home, dwelling as an alien on earth, and potentially soaring about the heavenly throne if freed from flesh and bone.
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The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 6929-7159 confidence: medium

World-amazing learned ones raise high thoughts like Borak to heaven but strive in vain to know God; like heaven's wheel, their heads turn and brains are dazed.

Sages' thoughts are raised like Borak toward heaven, but they strive in vain to know God and become dazed.
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The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 6929-7159 confidence: medium

Learned figures amaze the world, their high thoughts are compared to Borak raised heavenward, yet they strive in vain to know God; the note identifies Borak as Muhammad's steed for the nocturnal ascent to heaven.

The thoughts of learned sages are compared to Borak rising to heaven, yet they strive in vain to know God.
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The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 7161-7399 confidence: high

Glad hearts avoid notoriety, gold, and silk; rather than haunting ruined earth like owls, they fly Simurgh-like to the sky.

Glad hearts are said to leave ruined earth and wing their way Simurgh-like to the sky.
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The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 7161-7399 confidence: high

Glad hearts avoid notoriety and luxury, do not haunt ruined earth like owls, and fly Simurgh-like to the sky.

Glad hearts reject notoriety and luxury and fly Simurgh-like to the sky.
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The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 8298-8522 confidence: high

The speaker soars to heights of rapture, adores pure wine with drunken Maghs, becomes beside himself, and rests in a pure temple with the phrase 'Am not I your Lord?'; the note links the phrase to Koran vii.171 and Hafiz, Ode 43.

The speaker says he has soared to heights of rapture and become beside himself in a pure temple.
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The Sufistic Quatrains of Omar Khayyam LXXIV. / LXXV. / TAMAM SHUD. / NOTES.; lines 1577-1697 confidence: medium

Bahram Gur had seven castles of different colours, each with a royal mistress who tells him a story; all seven figure the seven heavens, perhaps with an eighth book-space, and Bahram sank in a swamp while pursuing his Gur.

Bahram Gur's seven coloured castles are said to figure the seven heavens, with a possible eighth transcendent book-space.
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The Sufistic Quatrains of Omar Khayyam LXXIV. / LXXV. / TAMAM SHUD. / NOTES.; lines 1577-1697 confidence: medium

Bahram Gur had seven castles of different colors, each with a royal mistress and story; these are said to figure the seven heavens and perhaps an eighth represented by the book.

Bahram Gur's seven colored castles are said to figure the seven heavens in Eastern mysticism, with a possible eighth represented by the book.
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The Sufistic Quatrains of Omar Khayyam MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM / FOOTNOTES:; lines 15433-15578 confidence: high

Burak is described as Muhammad's winged mule, used for a journey from Jerusalem to heaven.

Burak is described as a winged mule of Muhammad on which he journeyed from Jerusalem to heaven.
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The Sufistic Quatrains of Omar Khayyam MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM / FOOTNOTES:; lines 15433-15578 confidence: high

The soul's mystic soaring in search of enlightenment is compared to the flight of a falcon.

The note explicitly compares the soul's mystic soaring in search of enlightenment to a falcon's flight.
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The Sufistic Quatrains of Omar Khayyam MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM / FOOTNOTES:; lines 15433-15578 confidence: high

Burak is the winged mule of Muhammad, used for the journey from Jerusalem to heaven.

Burak is the winged mule on which Muhammad is said to have journeyed from Jerusalem to heaven.
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The Sufistic Quatrains of Omar Khayyam MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM / FOOTNOTES:; lines 15433-15578 confidence: high

The phrase is glossed as the Mystic Road or Way of Salvation.

A footnote identifies the Mystic Road or Way of Salvation and another describes the soul's mystic soaring in search of enlightenment.
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The Sufistic Quatrains of Omar Khayyam PUBLISHER / ILLUSTRATIONS / TABLE OF CONTENTS / GENERAL INTRODUCTION; lines 371-459 confidence: medium

Some authors identify seven stages of the Sufi voyage with degrees in the celestial sphere for the soul after death; metaphysicians object and speak of celestial intelligence absorbing the soul.

Some authors are said to distinguish seven stages corresponding to degrees in the celestial sphere so that the soul may be received after death.
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The Sufistic Quatrains of Omar Khayyam PUBLISHER / ILLUSTRATIONS / TABLE OF CONTENTS / GENERAL INTRODUCTION; lines 371-459 confidence: medium

Some authors distinguish seven Sufi voyage stages corresponding to celestial degrees for the soul after death; metaphysicians object that the soul cannot return to a determined place, and celestial intelligence will absorb the soul after bodily separation.

Some authors distinguish seven stages corresponding to celestial degrees so that the soul may be received after death.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 12325-12516 confidence: medium

The happy heart belongs to one who passes unknown and is not richly clothed, like the simourg lifted to the skies, while the owl sits among worldly ruins.

The happy person who passes unknown is likened to the simourg lifted into the skies to the place of delight.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 13103-13293 confidence: high

The speaker likens himself to a sparrow-hawk flying from this world of mysteries toward a higher world, but fallen below and leaving by the door through which he entered.

The speaker compares himself to a sparrow-hawk trying to fly away from this world of mysteries to a higher world, and another quatrain speaks of attaining the step of the eternal throne.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 13103-13293 confidence: high

The speaker compares himself to a sparrow-hawk flying from this world of mysteries toward a higher world, but finds no worthy sharer of secret thoughts and goes out by the door he entered.

The speaker likens himself to a sparrow-hawk attempting to fly from this world of mysteries to a higher world while carrying secret thoughts.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 13863-14050 confidence: high

Drunkenness transports the speakers from misery to joy, raises their heads to the skies, frees them from bodily thraldom, and returns them to earth.

Drunkenness raises the speakers’ heads to the skies and frees them from thraldom to the body before return to earth.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 13863-14050 confidence: medium

Drunkenness transports the speakers from misery to joy, raises them to the skies, frees them from bodily thraldom, and returns them to earth.

Drunkenness raises the speakers to the skies and frees them from bodily thraldom; the eternal cupbearer’s wine frees the addressee from cares of this world and the other.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 14624-14819 confidence: high

The heart is told that release from the grief inherent in matter will make it a pure soul that mounts to the heavens and dwells in the firmament.

The heart is told that freedom from matter will make it a pure soul whose residence is the firmament.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 14624-14819 confidence: high

The heart is told that freedom from grief inherent in matter will make it a pure soul, mounting to the heavens and dwelling in the firmament.

The heart that frees itself from matter's grief is said to become a pure soul and mount to the heavens.
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The Sufistic Quatrains of Omar Khayyam XXII. / XXIII. / XXIV. / XXVI.; lines 2703-2727 confidence: high

Those called the cream of mankind spur the Burak of their thoughts up to the highest heaven, but in studying the addressed being their heads are turned, overset, and spinning.

The elite of mankind spur the Burak of their thoughts up to the highest heaven.
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The Sufistic Quatrains of Omar Khayyam XXII. / XXIII. / XXIV. / XXVI.; lines 2703-2727 confidence: high

Those called the cream of mankind spur the Burak of their thoughts up to the highest heaven; in studying the addressee's being, their heads are turned, overset, and spinning.

The passage explicitly describes the Burak of thought being spurred up to the highest heaven.
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The Sufistic Quatrains of Omar Khayyam XXIV. / XXVI. / XXVII. / XXVIII.; lines 2730-2771 confidence: high

C. 281: a speaker, once a falcon, flies from the World of mystery from below to heights above, finds no intimate friend, and comes out by the same door wherein he went.

The C. 281 source quatrain describes a falcon flying from the World of mystery from below to heights above.
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The Sufistic Quatrains of Omar Khayyam XXIV. / XXVI. / XXVII. / XXVIII.; lines 2730-2771 confidence: medium

A cited quatrain says the speaker, as a falcon, flew from the World of mystery to soar upward, found no intimate friend, and came out by the same door by which he went in.

The falcon-speaker flies from the World of mystery toward heights above, but does not find an intimate friend and returns by the same door.
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The Sufistic Quatrains of Omar Khayyam XXVII. / XXVIII. / XXIX. / XXXI.; lines 1203-1224 confidence: high

The speaker rises from Earth's Centre through the Seventh Gate, sits on the Throne of Saturn, unravels many knots, but not the knot of human death and fate.

The speaker rises from Earth's Centre through the Seventh Gate to the Throne of Saturn.
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The Sufistic Quatrains of Omar Khayyam XXVII. / XXVIII. / XXIX. / XXXI.; lines 1203-1224 confidence: high

"Up from Earth's Centre through the Seventh Gate / I rose, and on the Throne of Saturn sate"

The speaker rises from Earth's Centre through the Seventh Gate and reaches the Throne of Saturn.
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The Sufistic Quatrains of Omar Khayyam XXVII. / XXVIII. / XXIX. / XXXI.; lines 2826-2840 confidence: high

The quatrain states that the speaker rose from Earth's Centre through the Seventh Gate, sat on the Throne of Saturn, unraveled many knots, but not the Master-knot of Human Fate.

The speaker explicitly rises from the earth's center or nadir to Saturn's throne or zenith.
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The Sufistic Quatrains of Omar Khayyam XXVII. / XXVIII. / XXIX. / XXXI.; lines 2826-2840 confidence: high

“Up from Earth's Centre through the Seventh Gate / I rose, and on the Throne of Saturn sate... But not the Master-knot of Human Fate.”

The passage explicitly describes upward motion from Earth's centre or nadir through the Seventh Gate to Saturn's height.
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The Sufistic Quatrains of Omar Khayyam XXXVII. / XLII. / XLIII. / XLIV.; lines 3143-3223 confidence: high

The soul can fling bodily dust aside, become naked spirit, and soar or ride in heaven; the prose source rendering says the Empyrean is its sphere and earthly dwelling is shameful.

The soul can purify itself from bodily dust and soar in the heavens, while remaining in the clay body is treated as confinement.
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The Sufistic Quatrains of Omar Khayyam XXXVII. / XLII. / XLIII. / XLIV.; lines 3143-3223 confidence: high

The soul can cast off or purify itself from the body's dust and soar naked in heaven or the Empyrean; earthly confinement is shameful.

The soul is explicitly described as purifying itself from the body and soaring in the heavens or Empyrean.
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buddhist

Buddhism in Translations (Harvard Oriental Series, Vol. 3) CHAPTER I. / THE BUDDHA. / INTRODUCTORY DISCOURSE. / END OF THE STORY OP SUMEDHA; lines 3446-3568 confidence: medium

Kaladevala, an ascetic practiced in eight stages of meditation, goes to the Heaven of the Thirty-three; the gods tell him the child will become a Buddha, cause the Wheel of the Doctrine to roll, and allow them to hear the Doctrine.

Kaladevala goes to the Heaven of the Thirty-three, converses with the gods, and then descends from the world of the gods to the king's dwelling.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) CHAPTER I. / THE BUDDHA. / INTRODUCTORY DISCOURSE. / END OF THE STORY OP SUMEDHA; lines 4162-4292 confidence: high

The Future Buddha says that if he is to become a Buddha the top-knot and diadem should stay in the sky; they rise and stop, and Sakka receives them in a jewelled casket and establishes the Shrine of the Diadem in the Heaven of the Thirty-three.

The top-knot and diadem are thrown into the air with the condition that they remain in the sky if the Future Buddha is to become a Buddha; they rise and stop aloft.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) CHAPTER I. / THE BUDDHA. / INTRODUCTORY DISCOURSE. / END OF THE STORY OP SUMEDHA; lines 6218-6345 confidence: medium

The Blessed One enters the first through fourth trances, then the realms of infinity of space, infinity of consciousness, nothingness, neither perception nor non-perception, and cessation of perception and sensation.

The Blessed One moves through a structured series of trances and formless realms to cessation, later reverses the sequence, and then passes into Nirvana after the fourth trance.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / CHAPTER IV. / MEDITATION AND NIRVANA. / INTRODUCTORY DISCOURSE.; lines 15014-15123 confidence: medium

The realm of form is sixteenfold, with access through trances to Brahma-associated gods, splendor and lustre gods, Richly Rewarded Gods, Gods without Perception, and five Pure Abodes.

Trance levels and meritorious exercises are said to cause rebirth in specified form-realm and formless-realm divine grades.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / CHAPTER IV. / MEDITATION AND NIRVANA. / INTRODUCTORY DISCOURSE.; lines 15604-15715 confidence: high

A priest may wish for magical powers: becoming one or multiform, visible or invisible, passing through walls, ramparts, and mountains, moving in ground as in water, walking on water, traveling through air like a winged bird, touching moon and sun, and going bodily to the Brahma-world; he must cultivate precepts, quiet, trances, insight, and lonely places.

A priest seeking magical powers must be perfect in precepts, quiet thought, practice trances, attain insight, and frequent lonely places; the powers include air travel, touching sun and moon, and bodily travel to the Brahma-world.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / CHAPTER IV. / MEDITATION AND NIRVANA. / INTRODUCTORY DISCOURSE.; lines 15717-15852 confidence: medium

The king asks Nagasena the distance to the Brahma-world; Nagasena says it is very far and illustrates with a pagoda-sized rock falling forty-eight thousand leagues per day and night for four months before reaching earth.

A priest with magical power and mastery over mind is said to disappear from India and reappear in the distant Brahma-world with great speed.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / CHAPTER IV. / MEDITATION AND NIRVANA. / INTRODUCTORY DISCOURSE.; lines 15854-15975 confidence: medium

A priest of the congregation asks where the earthy, watery, fiery, and windy elements utterly cease; he enters a trance in which the way to the gods is revealed.

The priest gains access to divine realms through trance and is directed from lower or earlier divine groups to more glorious or more exalted groups, culminating in the Brahma-world within this excerpt.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / CHAPTER IV. / MEDITATION AND NIRVANA. / INTRODUCTORY DISCOURSE.; lines 16536-16639 confidence: medium

Rain-dependent creatures, flower-and-fruit divinities, fishes, turtles, and hell inhabitants are described as dying and being reborn in the Brahma-world; a variant says hell inhabitants perish with the seventh sun.

Various beings die and are reborn in the Brahma-world; warned hearers perform merit, are reborn among gods, attain trances, and are reborn in the Brahma-world.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / CHAPTER IV. / MEDITATION AND NIRVANA. / INTRODUCTORY DISCOURSE.; lines 17325-17447 confidence: medium

Brahma’s verses ask the Buddha to open the door to the deathless, climb Doctrine’s palace like one on a rocky pinnacle, behold mankind in sorrow, and go among the nations as Hero and Leader.

Brahma’s verses invoke a rocky pinnacle and the top of Doctrine’s palace as a vantage from which to behold mankind overwhelmed by sorrow, old age, and death; the narrator then surveys the world with the eye of a Buddha.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / CHAPTER IV. / MEDITATION AND NIRVANA. / INTRODUCTORY DISCOURSE.; lines 19605-19721 confidence: medium

Villagers call Elder Naga lazy; fire surrounds him. They bring water, extinguish the fire, clean the ground, scatter flowers, and worship him. When the fixed term elapses, he rises from trance, springs into the air, and goes to Piyangu.

After the fixed term elapses, Elder Naga rises from trance, springs into the air, and goes to the island Piyangu.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / CHAPTER IV. / MEDITATION AND NIRVANA. / INTRODUCTORY DISCOURSE.; lines 19723-19828 confidence: high

After the realm of nothingness and preliminary duties, the priest enters the realm of neither perception nor non-perception, passes beyond one or two thoughts, stops thinking, and reaches cessation; gradual cessation is described as an ascent through eight attainments using quiescence and insight.

The passage explicitly describes progress in gradual cessation as an ascent through the eight attainments using quiescence and insight methods.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / CHAPTER IV. / MEDITATION AND NIRVANA. / INTRODUCTORY DISCOURSE.; lines 19830-19959 confidence: high

The third-path developer never returns; five destinies are listed, including Pure Abodes, Nirvana at different points, attainment with or without instigation, and ascent to the Sublime Gods.

One third-path destiny explicitly passes up current, ascends as far as the Sublime Gods, and there enters Nirvana.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) SEKMON NUMBER 1. / CHAPTER III. / KARMA AND REBIRTH. / INTRODUCTORY DISCOURSE.; lines 11665-11807 confidence: high

The highwaymen surround Moggallana's house; he escapes through the key-hole. On another day, after being surrounded again, he pierces the peaked roof and springs into the sky.

Moggallana escapes through a key-hole, later pierces the roof, and springs into the sky.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) SEKMON NUMBER 1. / CHAPTER III. / KARMA AND REBIRTH. / INTRODUCTORY DISCOURSE.; lines 14178-14333 confidence: high

Nanda says he has no magical power; the Teacher says he will take Nanda by his own magical power.

The Teacher uses magical power to take Nanda through the air and then to the Heaven of the Thirty-three, where Nanda encounters divine beings and celestial nymphs.
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Buddhist birth stories; or, Jataka tales, Volume 1 END OF THE STORY OF THE BULL WHO WON THE BET. / END OF THE STORY OF THE WISE BIRD AND THE FOOLS. / END OF BOOK I. CHAPTER IV. / INDEX.; lines 13949-14322 confidence: low

“Flying, accomplishment of Arahats ... Flying of Pacceka Buddhas ... by means of a gem”

The index lists flying as an accomplishment of Arahats, flying by Pacceka Buddhas, and flying by means of a gem.
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Buddhist birth stories; or, Jataka tales, Volume 1 END OF THE STORY OF THE BULL WHO WON THE BET. / END OF THE STORY OF THE WISE BIRD AND THE FOOLS. / END OF BOOK I. CHAPTER IV. / INDEX.; lines 14690-15040 confidence: low

The Sakka entry says he serves the Buddha, places the Buddha’s hair in a dāgaba in heaven, has a throne that feels hot, is born as the Bodisat, tempts a mortal, and gives presents.

The index states that Sakka places the Buddha’s hair in a dāgaba in heaven.
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Buddhist birth stories; or, Jataka tales, Volume 1 END OF THE STORY OF THE FORD. / END OF THE STORY ON CONSTANCY. / END OF THE STORY OF THE BULL WHO WON THE BET. / END OF THE STORY OF THE WISE BIRD AND THE FOOLS.; lines 13471-13594 confidence: high

The Pacceka Buddha gives thanks, throws the bowl aloft, rises into the sky before the people, departs toward the Himalaya, and Māra leaves sorrowing over defeat.

After receiving the food, the Pacceka Buddha gives thanks, throws the bowl aloft, rises into the sky before the people, and departs toward the Himalaya.
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Buddhist birth stories; or, Jataka tales, Volume 1 END OF THE STORY OF THE FORD. / END OF THE STORY ON CONSTANCY. / END OF THE STORY OF THE BULL WHO WON THE BET. / END OF THE STORY OF THE WISE BIRD AND THE FOOLS.; lines 13471-13594 confidence: medium

The Pacceka Buddha takes the alms, gives thanks, throws the bowl aloft, rises into the sky in public view, and departs toward the mountain regions of Himālaya.

After receiving food and giving thanks, the Pacceka Buddha rises into the sky and departs toward the Himālaya region.
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Buddhist birth stories; or, Jataka tales, Volume 1 END OF THE STORY OF THE SANDY ROAD. / END OF THE STORY OF CHULLAKA THE TREASURER. / END OF THE STORY OF THE MEASURE OF RICE. / END OF THE STORY ABOUT TRUE DIVINITY.; lines 9054-9189 confidence: medium

Makhā Deva lays down sovereignty that day, becomes a hermit, lives in the Mango-grove, and spends eighty-four thousand years practicing goodwill toward all beings and meditation.

After renouncing kingship, Makhā Deva practices goodwill and meditation; after death he is born in the Brahma heaven.
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Buddhist birth stories; or, Jataka tales, Volume 1 END OF THE STORY OF THE SANDY ROAD. / END OF THE STORY OF CHULLAKA THE TREASURER. / END OF THE STORY OF THE MEASURE OF RICE. / END OF THE STORY ABOUT TRUE DIVINITY.; lines 9191-9259 confidence: medium

After the discourse the king is satisfied and returns to the palace; the disciple returns to the Himālaya region; the Bodisat remains in meditation until death and is reborn in the Brahma heaven.

The Bodisat dwells in continued meditation until death and is then reborn in the Brahma heaven.
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Buddhist birth stories; or, Jataka tales, Volume 1 END OF THE STORY OF THE THOROUGHBRED. / END OF THE STORY OF THE FORD. / END OF THE STORY ON CONSTANCY. / END OF THE STORY OF THE BULL WHO WON THE BET.; lines 11905-12036 confidence: medium

Titans dwell in the heaven of the Great Thirty Three; Sakka gives them ambrosia, has them thrown down Mount Sineru, and they land in the Abode of the Titans where the variegated Trumpet-Flower Tree stands.

The Titans are cast down Mount Sineru, reside at its lowest level, climb its perpendicular sides to reclaim heaven, and are blocked by guards after Sakka's return.
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Buddhist birth stories; or, Jataka tales, Volume 1 INDIAN TALES FROM TIBETAN SOURCES. / THE RELIGIONS OF INDIA. / BY A. BARTH. / FOOTNOTES:; lines 15852-15993 confidence: medium

The power of going through the air is said to be considered in Indian legends a result and proof of great holiness and long penance; a hermit thought he would get a fine reputation cheaply.

The note says the power of going through the air is usually considered in Indian legends to result from and prove holiness and long penance.
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Buddhist birth stories; or, Jataka tales, Volume 1 INDIAN TALES FROM TIBETAN SOURCES. / THE RELIGIONS OF INDIA. / BY A. BARTH. / FOOTNOTES:; lines 15852-15993 confidence: medium

Going through the air is treated in Indian legends as a result and proof of holiness and long penance; a hermit sought this power for reputation.

The note says the power of going through the air is usually considered in Indian legends to result from and prove great holiness and long-continued penance.
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Buddhist birth stories; or, Jataka tales, Volume 1 INDIAN TALES FROM TIBETAN SOURCES. / THE RELIGIONS OF INDIA. / BY A. BARTH. / FOOTNOTES:; lines 16667-16811 confidence: low

A note says the Dhammapada Commentary gives a different miracle account: the Buddha made a jewelled terrace in the sky, walked in it, and preached the Faith.

A cited alternate account says the Buddha made a jewelled terrace in the sky, walked on it, and preached the Faith.
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Buddhist birth stories; or, Jataka tales, Volume 1 INDIAN TALES FROM TIBETAN SOURCES. / THE RELIGIONS OF INDIA. / BY A. BARTH. / FOOTNOTES:; lines 17199-17302 confidence: medium

The Buddha spent WAS among angels to teach them how to forsake error; a later form of the legend says he descended into hell for a similar purpose.

The Buddha is said to go among angels for their instruction and, in a later legend, to descend into hell for a similar purpose.
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Buddhist birth stories; or, Jataka tales, Volume 1 PLACES AT WHICH THE TALES WERE TOLD. / TABLE VII. / THE BODISATS. / TABLE VIII.; lines 3004-3127 confidence: medium

The passage notes numerous untitled or unidentified Jātaka scenes and several Nidānakathā scenes, including worship in heaven of the Buddha’s head-dress, the Palace of Glory, the Descent of the Blessed One illustrating Māyā Devi’s Dream, and the Presentation of Jetavana; it also says some identifications are doubtful.

The passage describes a scene of worship in heaven of the Buddha’s head-dress, whose reception into heaven is mentioned.
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Buddhist birth stories; or, Jataka tales, Volume 1 SUPPLEMENTARY TABLES. / THE BIRTH STORIES. / INDEX 339 / INTRODUCTION.; lines 740-872 confidence: medium

A wild boar finds a magical gem in a forsaken village, takes it in his mouth, rises into the air, travels to an ocean island, and sleeps under an Udumbara-tree with the gem before him.

Both the boar and the man rise into the air by the magical power of the gem.
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Buddhist birth stories; or, Jataka tales, Volume 1 SUPPLEMENTARY TABLES. / THE BIRTH STORIES. / INDEX 339 / INTRODUCTION.; lines 740-872 confidence: high

A wild boar finds a magical gem in a forsaken village, holds it in his mouth, rises into the air by its magic, and travels to an island in the ocean.

The boar rises into the air through the magical gem, and the man later uses the same gem to rise into the air and fly away.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 3350-3445 confidence: medium

Sumedha ascends from his hermitage, travels through the air above the joyous people, descends, and asks why the road is being cleared and adorned.

Sumedha leaves his hermitage and proceeds through the air above the people before descending to speak with them.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 3350-3445 confidence: medium

Sumedha ascends from his hermitage, proceeds through the air, sees the joyful multitude, descends, and asks why the road is being cleared.

Sumedha departs through the air, proceeds above the people, and descends to question them.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 4163-4291 confidence: high

The Bodhisatta says that after fulfilling the ten Perfections, at the end of four asankheyyas and one hundred thousand cycles, he shall become a Buddha; he rises into the air and returns to Himavanta.

After declaring his resolve, Sumedha rises into the air, returns to Himavanta, and enters the forest.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 4163-4291 confidence: high

The Bodhisatta resolves that after fulfilling the ten Perfections for four asankheyyas and a hundred thousand cycles he will become a Buddha; he rises into the air and returns to Himavanta.

After declaring his future Buddhahood, the Bodhisatta rises into the air and returns to Himavanta.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 4293-4363 confidence: medium

The speaker was an ascetic with matted hair and austere penances, moving through the air and accomplished in five supernatural Faculties.

The speaker is an ascetic who moves through the air and possesses five supernatural Faculties.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 4293-4363 confidence: medium

The speaker says he was an ascetic with matted hair, austere penances, aerial movement, and five supernatural faculties.

The former ascetic moves through the air, and the Bodhisatta is reborn in the Brahma heavens after monastic practice and meditation.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 4522-4607 confidence: medium

An unnamed figure is ordained, embraces ascetic life, learns the word of Buddha, attains supernatural faculties and attainments, and is reborn in the Brahma heavens. Mangala Buddha’s details are listed, including a Nāga Bodhi-tree, an eighty-eight-cubit body, a ninety-thousand-year life, and death accompanied by darkness in ten thousand worlds and lamentation.

The opening lines describe ordination, ascetic life, attainment of supernatural faculties and attainments, and rebirth in the Brahma heavens.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 4995-5142 confidence: high

In the Vessantara birth, the Bodisat’s free-giving shakes the earth seven times; after passing away, he reassumes existence in Tusita heaven.

After the Vessantara birth, the Bodisat passes away and reassumes existence in Tusita heaven, also called the City of Delight.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 4995-5142 confidence: high

After the Vessantara birth, the Bodisat passes away and reassumes existence in Tusita heaven; the Dūrenidāna period extends from the Resolution at Dīpaŋkara’s feet to the City of Delight.

After passing away from the Vessantara birth, the Bodisat reassumes existence in the Tusita heaven.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 5958-6057 confidence: medium

“If I am to become a Buddha, let it stand in the air; if not, let it fall to the ground;”

The Bodisat casts his hair and diadem toward the sky; they remain in the air and are received by Sakka into a casket and placed in a heavenly shrine.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 5958-6057 confidence: medium

The Bodisat throws the hair and diadem toward the sky as a sign of future Buddhahood; they stop in the air, and Sakka receives them in a casket and places them in Tāvatiŋsa heaven.

The cut hair and diadem remain in the air, are received by Sakka, and are placed in Tāvatiŋsa heaven.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 6593-6700 confidence: high

Angels doubt; the Master knows their thoughts, rises into the air, and makes another appearance like himself.

The Master rises into the air and performs a miracle by making another appearance like himself.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 6593-6700 confidence: medium

Angels doubt Siddhattha’s lingering; the Master knows their thoughts, rises into the air, and performs the miracle of making another appearance like himself.

The Master rises into the air and produces another appearance like himself to dispel doubt.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 6793-6896 confidence: high

Kassapa bows to the Buddha’s feet, declares the Buddha his master and himself the disciple, rises into the air seven times to heights of one through seven palm-trees, descends, salutes, and sits aside.

Kassapa publicly rises into the air seven times to increasing palm-tree heights after declaring the Buddha his master.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 6793-6896 confidence: medium

The assembly wonders about the relation between the Great Mendicant and Uruvela Kassapa; the Buddha questions Kassapa, Kassapa rejects reliance on sacrifice and offerings, declares the Buddha his master, and rises into the air to heights of one through seven palm-trees.

Uruvela Kassapa rises into the air to increasing palm-tree heights after declaring the Buddha his master, prompting the multitude’s praise.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 7002-7115 confidence: high

Udāyin rises into the air, appears in the king’s house, is welcomed, receives food in a bowl, and tells the king that the Master has set out with twenty thousand mendicants.

Udāyin rises into the air to appear before the king and later rises into the sky after throwing the bowl into the air.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 7002-7115 confidence: high

Udāyin rises into the air, appears in the king’s house, is welcomed and offered food, and tells the king that the Master has set out with twenty thousand mendicants to see him.

Udāyin rises into the air, appears in the king’s house, later rises into the sky, and transfers the king’s food to the Master.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 7117-7218 confidence: high

The proud Sākyas plan that only the young will bow; the Blessed One perceives this, enters wisdom-based ecstasy, rises into the air, and performs a miracle like the double miracle at the Gaṇḍamba-tree.

The Blessed One rises into the air, performs a miracle, and afterward the king and all Sākyas bow to him.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 7117-7218 confidence: high

Because the Sākyas view Siddhattha as younger kin, they plan for youths to bow; the Blessed One perceives this, enters an ecstasy depending on wisdom, rises into the air, and performs a miracle like the double miracle at the Gaṇḍamba-tree.

The Blessed One rises into the air before proud relatives and performs a miracle that leads to obeisance.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK I, 4-5 - 9 / BOOK I, 54-66. II / BOOK II. / BOOK I, 6-18, 19; lines 1108-1197 confidence: medium

Queen Maya saw the glory of her newborn son and went to heaven; the queen’s sister, with mother-like affection and tenderness, raised the young prince as her own son.

Queen Maya, unable to sustain the joy caused by her newborn son’s glory, goes to heaven.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK III, 36-50. 33 / BOOK IV. / BOOK V. / BOOK V, 5-17. 51; lines 2453-2619 confidence: medium

While the prince watches, the ascetic flies up to the sky; the narrator identifies him as a heavenly inhabitant who came to rouse the prince's recollection.

The beggar-dressed figure suddenly flies to the sky and is then described as a heavenly inhabitant.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK IX, 53-64. 101 / BOOK IX, 65-72. 103 / BOOK X. / BOOK X, I-12. 105; lines 4760-4928 confidence: medium

The Bodhisattva begs alms with lowered gaze, hushed voice, slow measured walk, controlled limbs, and controlled thoughts; after receiving alms he eats at a lonely mountain cascade, ascends Mount Pandava, and appears in a lodhra wood wearing red dress.

After receiving alms, the Bodhisattva eats by a lonely mountain cascade and ascends Mount Pandava, where he is later found seated with subdued senses.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK IX, 53-64. 101 / BOOK IX, 65-72. 103 / BOOK X. / BOOK X, I-12. 105; lines 4930-5004 confidence: high

If religion is the aim, the addressee should offer sacrifices, his family's immemorial custom; Indra went to highest heaven by sacrifices.

The speaker explicitly says that sacrifices are a family custom and that Indra climbed to highest heaven by sacrifices; royal sages also reached the same goal by sacrifices.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK VI, 36-55. 67 / BOOK VI, 56-68. 69 / BOOK VII. / BOOK VII, I-13. 71; lines 3335-3421 confidence: medium

The ascetic describes fare and practices involving uncultivated food, water-grown food, leaves, water, roots, fruits, gleaned corn, grass, living on air with snakes, food from stones, teeth-ground corn, and leftovers.

The ascetic lists bodily hardships, restricted diets, oblations to Agni, and the teaching that penance leads to heaven or human rebirth through pain as the root of merit.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK VII. / BOOK VII, I-13. 71 / ROOK VII, 14-27. 73 / BOOK VII, 28-42. 75; lines 3509-3654 confidence: medium

The old man says the hermitage is full when the prince is present and empty when he leaves; he names Himavat, holy pilgrimage spots that become ladders to heaven, and the northern quarter for merit; he says the hermits desire the prince as companion in penance.

The hermit describes pilgrimage places as ladders to heaven and a northern route of merit, while the prince and Brahman distinguish heaven-seeking practices from the pursuit of liberation and no fresh birth.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK VII. / BOOK VII, I-13. 71 / ROOK VII, 14-27. 73 / BOOK VII, 28-42. 75; lines 3509-3654 confidence: medium

The old man says the hermitage is full when the prince is present and empty when he leaves; he names Himavat, holy pilgrimage spots that become ladders to heaven, and the northern quarter for merit; he says the hermits desire the prince as companion in penance.

The old man locates the hermitage near Himavat and holy pilgrimage places that are called ladders to heaven, and he emphasizes the northern quarter for merit.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK XII. / I24 THE BUDDHA-KARITA OF ASVAGHOSHA. / BOOK XII, 27-43. 127 / BOOK XH, 44-62. 129; lines 5788-5960 confidence: medium

The teaching describes second, third, and fourth stages of contemplation, with attainments associated with Abhasura, Subhakritsna, and Vrihatphala deities.

The teaching describes successive contemplative attainments and says the wise man climbs to higher wisdom.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK XIV, I-18. 149 / BOOK XIV, 19-36. I5I / BOOK XIV, 37-54. 153 / BOOK XIV, 55-72: 155; lines 6924-7012 confidence: high

The Buddha is on a throne in the air to the height of seven palm-trees and addresses the Nirmita Bodhisattvas, illumining their minds.

After attaining perfect knowledge, the Buddha is mounted on a throne in the air to the height of seven palm-trees and speaks to bodhisattvas.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK XVI, 47-65. 181 / BOOK XVI, 66-81. 183 / BOOK XVI, 82-99. 185 / BOOK XVI, IOO-I16. 187; lines 8350-8438 confidence: medium

One who holds and spreads the method of the Law obtains eight supplies; one who declares it is purified by merit, becomes prosperous and supernatural, rises through royal and celestial ranks, and finally becomes a Buddha.

The practitioner is said to become a universal monarch and a sequence of divine or heavenly rulers, culminating in Buddhahood.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK XVI, 82-99. 185 / BOOK XVI, IOO-I16. 187 / BOOK XVI, 117-132. 189 / BOOK XVII.; lines 8479-8510 confidence: medium

Kasika, the harlot of Kasi, goes to the heaven of the gods after worshipping the Gina and attaching her sons to the service of the glorious one.

Kasika worships the Gina, attaches her sons to his service, and then goes to the heaven of the gods.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK XVII, 1-6. 191 / BOOK XVII, 7-12. 193 / BOOK XVII, 13-19. 195 / BOOK XVII, 20-25. 197; lines 8742-8822 confidence: high

The lord of saints goes to Satya heaven, proclaims the twelvefold Law from the sky, restores sight to Gautami, Anugopa, and other women, establishes others in Nirvana and the Law, and silently accepts Suddhodana's feast invitation.

The holy one goes to Satya heaven and proclaims the twelvefold Law from the sky.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK XVII. / BOOK XVII, 1-6. 191 / BOOK XVII, 7-12. 193 / BOOK XVII, 13-19. 195; lines 8664-8739 confidence: medium

Udayin goes to Kapila by the Gina’s command, instructs the king in an assembly regarding eight hundred powers, comes down from heaven, teaches the four sublime truths, and receives worship and homage from the enlightened king and court.

Udayin comes down from heaven and delivers a discourse on the four sublime truths to the king and court, after which the king is enlightened and offers homage.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOKS. / BOOK XV, 9-24. 161 / BOOK XV, 43-60. 165 / BOOK XV, 61-77. 167; lines 7451-7633 confidence: medium

Sakra digs out a river full of water; four Maharajas bring four stones; the Buddha sits, washes, dries, and throws one stone upward to a blazing city.

A stone is flung upward and reaches a blazing city, and the Buddha later goes through the sky across the Ganges when unable to pay the ferry fee.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) INTRODUCTION, / SACRED BOOKS OF CHINA: / EEE IT ARGCE R / SUKHAVATI-VYUHA.; lines 12453-12601 confidence: medium

The Bhagavat asks about beings ascended to palaces in the sky and whether there is a difference between Paranirmitavasavartin gods and men in Sukhavati; Agita perceives no difference because the men possess great supernatural powers.

The passage describes beings who have ascended to palaces extending over a hundred thousand yoganas in the sky.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) TRANSLATED BY J. TAKAKUSU / CONTENTS: TO PART. II. / INTRODUCTION. / THE LARGER SUKHAVATI-VYUHA.; lines 9015-9147 confidence: high

At seventy-nine, Buddha is said to ascend to Trayastrimsa heaven to preach to his mother, descend to earth, publish two more sutras, and die soon afterward.

Buddha is said to ascend to Trayastrimsa heaven to preach to his mother and then descend again to earth.
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Buddhist Suttas (Sacred Books of the East, Vol. 11) AK AN K H EY YA-S UTTA. / TO THE / IF HE SHOULD DESIRE . / AKANKHEYYA-SUTTA.; lines 10917-10973 confidence: medium

A Bhikkhu may desire the destruction of the five Bonds binding people to earth, becoming an inheritor of the highest heavens, passing entirely away there, and never returning.

The passage links destruction of the five Bonds with inheriting the highest heavens and never returning.
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Buddhist Suttas (Sacred Books of the East, Vol. 11) AK AN K H EY YA-S UTTA. / TO THE / IF HE SHOULD DESIRE . / AKANKHEYYA-SUTTA.; lines 10917-10973 confidence: high

The listed Iddhis include passing through a wall, fence, or mountain as through air; moving through solid ground as through water; walking on water as on solid ground; travelling cross-legged through the sky; touching the sun and moon; and bodily reaching the heaven of Brahma.

The Iddhis culminate in reaching in the body up to the heaven of Brahma.
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Buddhist Suttas (Sacred Books of the East, Vol. 11) Chapter I. / MAHA-SUDASSANA SUTTA. / MAHA-SUDASSANA SUTTA. / MAHA-SUDASSANA SUTTA.; lines 12555-12656 confidence: medium

The Horse Treasure appears: white, with black head and dark mane, powerful, sky-flying, the Charger-King named Thunder-cloud; the king wishes to ride it if controllable.

The Horse Treasure is described as wonderful in power and flying through the sky, then serves as the king’s mount.
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Buddhist Suttas (Sacred Books of the East, Vol. 11) Chapter III. / MAHA-PARINIBBANA-SUTTA. / M AH A-P ARINIBBAN A-SU TTA. / MAHA-PARINIBBANA-SUTTA.; lines 4370-4448 confidence: medium

A person who has mastered the four paths to saintship “could remain in the same birth for a kalpa,” and the Tathagata has practiced them and might remain alive for that duration if desired.

The four paths to saintship are described as developed, practiced, accumulated, and ascended to their very heights as a basis for mental advancement and edification.
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Buddhist Suttas (Sacred Books of the East, Vol. 11) I08 THE BOOK OF THE GREAT DECEASE. CH. / IIO THE BOOK OF THE GREAT DECEASE. CH. / MAHA-FARINIBBANA-SUTTA. / Chapter VI.; lines 6812-6970 confidence: medium

The Blessed One enters first through fourth stages of deep meditation, then states of infinity of space, infinity of thought, nothing specially present, between consciousness and unconsciousness, and finally cessation of sensations and ideas.

The Blessed One moves through ordered stages of deep meditation and formless states before entering cessation of sensations and ideas.
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Buddhist Suttas (Sacred Books of the East, Vol. 11) M AH A-PARINIBB AN A-S U TTA . / M AH A-PARINIBBANA-SU TTA. / MA H A-PARINIBB AN A-S U TTA. / Chapter III.; lines 3649-3688 confidence: low

"whosoever has thought out, developed, practised, accumulated, and ascended to the very heights of the four paths to Iddhi"

The speech says that one may have 'ascended to the very heights' of the four paths to Iddhi.
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Buddhist Suttas (Sacred Books of the East, Vol. 11) MAHA-PARINIBBANA-SUTTA. / M AH A-PARINIBB AN A-S U TTA . / M AH A-PARINIBBANA-SU TTA. / MA H A-PARINIBB AN A-S U TTA.; lines 3519-3646 confidence: medium

“either now or after I am dead” and “shall reach the very topmost Height”

The passage says self- and truth-reliant bhikkhus will reach the very topmost Height.
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Buddhist Suttas (Sacred Books of the East, Vol. 11) MAHA-SUDASSANA SUTTA. / MAH A-SUDASS ANA SUTTA. / MAHA-SUDASSANA SUTTA. / Chapter II.; lines 13332-13504 confidence: medium

Inside the chamber, seated on a couch of gold and having put away passion and unrighteousness, the king enters and remains in the First Jhana.

The king moves through a named sequence from the First to the Fourth Jhana, with each stage described by changes in mental qualities.
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Buddhist Suttas (Sacred Books of the East, Vol. 11) ON KNOWLEDGE OF THE VEDAS. / ON KNOWLEDGE OF THE VEDAS. / OX KNOWLEDGE OF THE VEDAS. / ON KNOWLEDGE OF THE VEDAS.; lines 9452-9543 confidence: medium

Gotama gives an analogy of a man building a staircase at a place where four roads cross to mount into a mansion; the man does not know the mansion's direction or size and admits he builds toward something he has not known or seen. Vāseṭṭha agrees this would be foolish talk.

The staircase-builder constructs a means of mounting into a mansion whose location and size he does not know.
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Dhammapada, a Collection of Verses Chapter XII. Self / Chapter XIII. The World / Chapter XV. Happiness / Chapter XVI. Pleasure; lines 893-933 confidence: medium

"called urdhvamsrotas (carried upwards by the stream)"

The Nirvana-oriented person is called urdhvamsrotas, glossed as carried upwards by the stream.
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Dhammapada, a Collection of Verses THE DHAMMAPADA / DHAMMAPADA / Chapter I. The Twin-Verses / Chapter II. On Earnestness; lines 195-238 confidence: high

The learned man drives away vanity by earnestness, climbs the terraced heights of wisdom, and looks down on fools as someone on a mountain looks down on those on the plain.

The learned man drives away vanity, climbs the terraced heights of wisdom, and looks down from a mountain-like vantage point.
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Dhammapada, a Collection of Verses THE DHAMMAPADA / DHAMMAPADA / Chapter I. The Twin-Verses / Chapter II. On Earnestness; lines 195-238 confidence: medium

By earnestness Maghavan (Indra) rose to lordship of the gods; people praise earnestness and blame thoughtlessness.

Maghavan (Indra) is said to have risen to the lordship of the gods by earnestness.
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Dhammapada, a Collection of Verses; Being One of the Canonical Books of the Buddhists Chapter X. Punishment / Chapter XI. Old Age / Chapter XII. Self / Chapter XIII. The World; lines 750-853 confidence: medium

The world is dark and few see; few go to heaven like escaped birds; swans go by the sun path through ether; the wise are led out of the world after conquering Mara and his train.

Few go to heaven like escaped birds; swans move along the sun path through ether; the wise are led out of the world after conquering Mara and his train.
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Dhammapada, a Collection of Verses; Being One of the Canonical Books of the Buddhists Chapter XII. Self / Chapter XIII. The World / Chapter XV. Happiness / Chapter XVI. Pleasure; lines 899-939 confidence: medium

A person desiring the Ineffable, Nirvana, satisfied in mind and not bewildered by love, is called urdhvamsrotas, carried upwards by the stream.

The person desiring Nirvana and not bewildered by love is named urdhvamsrotas, glossed as carried upwards by the stream.
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Dhammapada, a Collection of Verses; Being One of the Canonical Books of the Buddhists THE DHAMMAPADA / DHAMMAPADA / Chapter I. The Twin-Verses / Chapter II. On Earnestness; lines 201-244 confidence: high

The learned man climbs “the terraced heights of wisdom” and looks down like one on “a mountain” looking at those on the plain.

The learned man drives away vanity, climbs the terraced heights of wisdom, and looks down serenely like one standing on a mountain above the plain.
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Dhammapada, a Collection of Verses; Being One of the Canonical Books of the Buddhists THE DHAMMAPADA / DHAMMAPADA / Chapter I. The Twin-Verses / Chapter II. On Earnestness; lines 201-244 confidence: medium

By earnestness Maghavan, identified as Indra, rose to lordship of the gods; earnestness is praised and thoughtlessness blamed.

Maghavan, identified as Indra, is said to have risen to the lordship of the gods by earnestness.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. I AGGIKA-JATAKA. / ASAMPADANA-JATAKA. / PANCAGARU-JATAKA. / GHATASANA-JATAKA.; lines 17043-17174 confidence: medium

The Bodhisatta returns and recites from mid-air that one who sagely meditates on sun and moon will win an after-lot in Radiant Realms; he praises his disciple, returns to the Brahma Realm, and the Master identifies Sariputta as the chief disciple and himself as Maha-Brahma.

Candabha-Jataka states that one who meditates on sun and moon will win an after-lot in Radiant Realms when Reason gives place to Ecstasy.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. I ANUSASIKA-JATAKA. / DUBIJACA-JATAKA. / TITTIRA-JATAKA. / VATTAKA-JATAKA.; lines 15896-15998 confidence: medium

In the past, King Magadha rules in Rajagaha; the Bodhisatta is born a beautiful white elephant and made state elephant. During a procession, the people praise the elephant as worthy of a universal monarch, causing the king's jealousy and murderous resolve.

The king orders the elephant to climb Mount Vepulla and has it halted at a precipice as part of a test intended to lead to its death.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. I ANUSASIKA-JATAKA. / DUBIJACA-JATAKA. / TITTIRA-JATAKA. / VATTAKA-JATAKA.; lines 16000-16097 confidence: high

The mahout thinks the king wants the elephant to fall over the precipice and die, whispers that the king is unworthy, and urges the elephant to fly with him to Benares if it has the power.

The Bodhisatta-elephant, endowed with powers flowing from Merit, rises into the air and carries the mahout to Benares.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. I DURAJANA-JATAKA. / ANABHIRATI-.TATAKA. / MUDULAKKHANA-JATAKA. / C.J. 11; lines 10138-10224 confidence: medium

The Master explains that the Brother was stirred by passion after gazing for pleasure in violation of morality, and says even Bodhisattas with higher knowledges could lose insight through passion; he compares passion's force to winds overturning Sineru, uprooting a Jambu-tree, and drying up an ocean.

The Master mentions beings whose feet could walk the skies, and the Bodhisatta later transports himself through the air to the palace.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. I DURAJANA-JATAKA. / ANABHIRATI-.TATAKA. / MUDULAKKHANA-JATAKA. / C.J. 11; lines 10226-10285 confidence: high

The ascetic regains Insight, rises and sits in the air, preaches to the king, travels through the air to the Himalayas, and later attains birth in Brahma's realm.

After his lost Insight returns, the ascetic rises from the earth, sits in the air, and passes through the air to the Himalayas.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. I NANDIVISALA-JATAKA. / KAXHA-JATAKA. / MU.NIKA-JATAKA. / KULAVAKA- JATAKA.; lines 5712-5806 confidence: high

Asuras dwell in the Realm of the Thirty-three; Sakka objects to sharing rule, makes them drink deva liquor, and has them hurled down to the Asura Realm on Mount Sineru.

Mount Sineru contains the lowest-level Asura Realm, while the Asuras climb its sides toward the Realm of the Thirty-three.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. I NANDIVISALA-JATAKA. / KAXHA-JATAKA. / MU.NIKA-JATAKA. / KULAVAKA- JATAKA.; lines 5808-5886 confidence: medium

Sakka finds Highborn's rebirth, brings her to heaven, shows her deva places, explains rebirths by good works or lack of them, exhorts her to keep the Five Commandments, and releases her.

Highborn is brought to heaven by Sakka, later reborn with beauty after keeping the Commandments, and then carried to the deva city and placed over the dancing-girls.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. I RUKKHADHAMMA-JATAKA. / MACCHA-JATAKA. / ASAMKIYA-JATAKA. / MAHASUPINA-JATAKA.; lines 11941-12039 confidence: medium

The Great Being tells the king he has nothing to fear, frees a great multitude from bondage, teaches from mid-air, establishes the king in the Five Commandments, forbids joining brahmins in animal slaughter for sacrifice, and travels through the air to his abode.

The Bodhisatta takes up a position in mid-air and passes through the air to his own abode after teaching.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. I TITTIRA-JATAKA. / BAKA-JATAKA. / C. J. / NANDA-JATAKA.; lines 7067-7151 confidence: high

The Pacceka Buddha takes the food, returns thanks, flings his bowl into the heavens, rises bodily into the air before the people, and passes back to the Himalayas along a cloud-like track.

After receiving the food and giving thanks, the Pacceka Buddha rises bodily into the air and returns to the Himalayas.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. I UCCHANGA-JATAKA. / SAKETA-JATAKA. / VISAVANTA-JATAKA. / KUDD AL A- J AT AK A .; lines 10511-10605 confidence: medium

Spade Sage gazes on the great river, concentrates his mind on the idea of water, wins Insight, rises in the air, and instructs the king.

After gazing on the river and concentrating on the idea of water, Spade Sage wins Insight and rises into the air before instructing the king.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. III ATTHASADDA-JATAKA. / J. III. 17 / SULASA-JATAKA. / CETIYA-JATAKA.; lines 15875-15981 confidence: low

The old tale introduces King Apacara of Ceti at Sotthivati, with powers to move through the air, angelic sword-bearing guardians in the four quarters, sandalwood fragrance from his body, and lotus fragrance from his mouth.

The king is able to walk aloft and stands in the air; he is warned that the lie will make him come down from the sky and stand on the ground.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. III AVAIUYA-JATAKA. / SETA KETU- J AT A K A. / NERU-JATAKA. / ASANKA-JATAKA.; lines 9856-9935 confidence: medium

Sakka visits the Bodhisatta, learns the maiden's story, and creates for her a crystal palace, bed, clothing, ornaments, food, and divine drink; the palace descends when she enters and rises to stay in the air.

Sakka creates a crystal palace with divine goods for Asanka; the palace descends for her entry and ascends to remain in the air.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. III BOOK IX. NAVANIPATA. / GIJJHA-JATAKAV / CULLASUKA-JATAKA. / HARITA-JATAKA.; lines 17318-17396 confidence: high

With the king's consent, Harita enters his hermit hut, gazes on a mystic circle, enters trance, sits cross-legged in the air, teaches doctrine, departs for a pure forest, returns to the Himalaya, and enters the Brahma world.

Harita enters trance, sits cross-legged in the air, and is said to enter or ascend to the Brahma world.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. III CONTENTS. / BOOK IV. CATUKKANIPATA. / MAHAASSAROHA-JATAKA. / EKARAJA-JATAKA.; lines 1703-1782 confidence: medium

The king cultivates charity toward the rebel prince, enters complete absorption in mystic meditation, bursts his bonds, and sits cross-legged in the air.

Through complete absorption in mystic meditation, the king bursts his bonds and sits cross-legged in the air.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. III DEVATAPANHA-JATAKA. / BOOK V. PANCANIPATA / SL'JATA-JATAKA. / DHONASAKHA-JATAKA.; lines 7185-7310 confidence: high

The imprisoned Bodhisatta enters ecstatic meditation and sits cross-legged in the air; burning heat arises in Vanka, who sees the Bodhisatta's lotus-like, golden radiance and asks why Ghata smiles instead of grieving.

The imprisoned Bodhisatta enters ecstatic meditation, sits cross-legged in the air, displays radiance, and answers the usurping king with doctrinal verses.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. III DEVATAPANHA-JATAKA. / BOOK V. PANCANIPATA / SL'JATA-JATAKA. / DHONASAKHA-JATAKA.; lines 7185-7310 confidence: medium

Vanka asks forgiveness and restores the kingdom; the Bodhisatta gives the kingdom to ministers, retreats to the Himalayas as an ascetic, maintains meditation, and is destined for birth in the Brahma world.

After his kingdom is restored, the Bodhisatta hands rule to ministers, retreats to the Himalayas, becomes an ascetic, maintains meditation, and is destined for Brahma-world birth.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. III HARITA-JATAKA. / PADAKUSALAMANAVA-JATAKA. / J. III. 20 / LOMASAKASSAPA-JATAKA.; lines 17932-18033 confidence: high

Kassapa concentrates on the mystic object, regains meditation, sits cross-legged in the air, teaches the law, tells the king to destroy the sacrificial pit and grant amnesty, and flies back to his abode.

After concentrating and recovering meditation, Kassapa sits cross-legged in the air and later flies back to his abode.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. III INDRIYA-JATAKA. / ATTHANA-JATAKA. / BOOK IX. NAVANIPATA. / GIJJHA-JATAKAV; lines 16733-16834 confidence: medium

“My son, you must not go beyond such and such a point.”

Supatta is told not to fly beyond a stated point, flies past it, reaches the Veramba wind, and dies.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. III INDRIYA-JATAKA. / ATTHANA-JATAKA. / BOOK IX. NAVANIPATA. / GIJJHA-JATAKAV; lines 16836-16924 confidence: medium

The next day, after alms and arranging his room, the Master takes his bowl and robe, stands poised in the air, and delivers verses describing the folly of a Brotherhood rent in two.

The Master stands poised in the air and delivers verses to the assembly.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. III J. III. 17 / SULASA-JATAKA. / CETIYA-JATAKA. / INDRIYA-JATAKA.; lines 16196-16295 confidence: medium

Kaladevala knows the cause of Narada's condition by reflection, flies through the air into the cave, and says he has come to tend him.

Kaladevala knows Narada's condition by reflection and flies through the air to reach him and fetch the Master.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. III J. III. 17 / SULASA-JATAKA. / CETIYA-JATAKA. / INDRIYA-JATAKA.; lines 16379-16494 confidence: high

The northern flowers fall on five hundred paccekabuddhas in the Nandamula cave; they understand the invitation and send seven paccekabuddhas, who come through the air to the king's gate.

The seven paccekabuddhas arrive through the air, and the Elder later flies upward through the palace roof back to the Nandamula cave with the requisites.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. III KACCANI-JATAKA'. / ATTHASADDA-JATAKA. / J. III. 17 / SULASA-JATAKA.; lines 15781-15873 confidence: medium

Gangamala passes through the air to the royal park and sits on the royal stone seat; the park-keeper informs the king. The king, queen-mother, and retinue come; the king salutes him, and Gangamala addresses the king as Brahmadatta and asks about righteous rule and charitable works.

Gangamala comes through the air to the royal park, later stands in the air before the court, admonishes the king, and departs.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. III PALASA-JATAKA. / KAPOTA-JATAKA' / AVAIUYA-JATAKA. / SETA KETU- J AT A K A.; lines 9577-9665 confidence: high

By miracle Darimukha flies into the air and goes to the cave Nandamula in the Himalaya.

Darimukha flies by miracle into the air and goes to Nandamula cave in the Himalaya.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. III PALASA-JATAKA. / KAPOTA-JATAKA' / AVAIUYA-JATAKA. / SETA KETU- J AT A K A.; lines 9667-9778 confidence: high

Darlmukha comes by miracle through the air from Nandamulaka cave, sits like a golden image on the garden stone seat, is questioned by the gardener, and is announced to the king, who comes with a retinue and salutes him.

Darlmukha travels miraculously through the air, later rises into the air, treads on clouds, and returns to Nandamulaka cave.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. III PALASA-JATAKA. / KAPOTA-JATAKA' / AVAIUYA-JATAKA. / SETA KETU- J AT A K A.; lines 9667-9778 confidence: medium

The Great Being salutes with joined fingernails on his head until Darlmukha disappears, gives the kingdom to his eldest son, leaves desires amid lamentation, goes to the Himalaya, builds a leaf hut, becomes an ascetic, gains Faculties and Attainments, and at life’s end goes to Brahma’s heaven.

After ordination as an ascetic, the Bodhisatta gains the Faculties and Attainments and at life’s end goes to Brahma’s heaven.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. III SATTUBH ASTA-JATAKA '. / OANDIIARA-JATAKA, / MAIIAKAPI-JATAKA'. / KUMUHAKARA-JATAKA.; lines 13513-13586 confidence: medium

Standing in the air, he preaches to the multitude and then goes through the sky to the Nandamula mountain cave in the Upper Himalaya.

The paccekabuddha stands in the air, preaches, and travels through the sky to the Nandamula cave in the Upper Himalaya.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. III SATTUBH ASTA-JATAKA '. / OANDIIARA-JATAKA, / MAIIAKAPI-JATAKA'. / KUMUHAKARA-JATAKA.; lines 13588-13673 confidence: medium

Four paccekabuddhas leave the Nandauiida cave, prepare at Lake Anotatta and Manosila, take bowl and robe, fly by magic through the air on five-coloured clouds, and alight near Benares.

The four paccekabuddhas fly by magic through the air, tread on five-coloured clouds, and alight near Benares.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. III SETA KETU- J AT A K A. / NERU-JATAKA. / ASANKA-JATAKA. / MIG ALOPA-J ATAK A '; lines 10022-10110 confidence: high

Aparannagijjha tells Migalopa that flying too high will bring death, instructs him to turn back when the earth looks like a square field, and warns that other birds have perished by wind and tempest.

Migalopa is warned not to fly too high, passes the stated limit, and is destroyed by upper winds.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. III SUTANO-JATAKA. / DASA.NNAKA-JATAKA. / J. III. / SATTUBH ASTA-JATAKA '.; lines 13079-13159 confidence: medium

The Lord disappears from Jetavana and appears in Brahmaloka.

The Lord disappears from Jetavana, appears in Brahmaloka, teaches there, and later returns from Brahmaloka to Jetavana.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI ERRATA. / VOL. IV. / CONTENTS. / MAHAJANAKA-JATAKA.; lines 1659-1729 confidence: medium

"While strength holds out I still will strive, nor yield till I can strive no more."

The Bodhisatta persists in the ocean, is praised by a goddess, and is lifted through the air to his desired destination.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. / MAHANARADAKASSAPA-JATAKA. / VIDHURAPANDITA- JATAKA. / J. VI. 9; lines 8243-8365 confidence: medium

Punnaka is pleased, orders his thoroughbred brought ready harnessed; the horse has golden ears, ruby hoofs, and molten-gold armour, and Punnaka rides it through the sky to Vessavana.

Punnaka rides a richly adorned, god-bearing horse through the sky to Vessavana.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. / MAHANARADAKASSAPA-JATAKA. / VIDHURAPANDITA- JATAKA. / J. VI. 9; lines 9057-9161 confidence: high

Vidhura secures his robe, grasps the horse's tail, and Punnaka signals the reason-endowed horse, which bounds into the sky carrying him to the Black Mountain.

The reason-endowed horse, signaled by Punnaka, bounds into the sky carrying Vidhura and reaches the Black Mountain.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. / MAHANARADAKASSAPA-JATAKA. / VIDHURAPANDITA- JATAKA. / J. VI. 9; lines 9259-9360 confidence: medium

The Great Being says, “Hold me up forthwith... if thou needest my heart,” and offers to declare “all the laws of the good man.”

Punnaka raises the Great Being from the precipice and places him on the mountain summit, where the teaching is requested and delivered.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. / MAHANARADAKASSAPA-JATAKA. / VIDHURAPANDITA- JATAKA. / J. VI. 9; lines 9593-9667 confidence: medium

Vidhura blesses Punnaka's marriage, asks for the jewel and transport to Indapatta; Punnaka seats him before him and carries him swiftly to the city.

Punnaka carries Vidhura with extraordinary speed and later mounts a noble steed and speeds through the sky through the air.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. / MAHANARADAKASSAPA-JATAKA. / VIDHURAPANDITA- JATAKA. / J. VI. 9; lines 9755-9805 confidence: high

King Vedeha rules in Mithila with four sages. When the Bodhisatta is conceived, Vedeha dreams at dawn of four fire columns in the court and a small central flame.

The central dream flame grows from a fire-fly size and rises as high as the Brahma world.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. 13 / J. VI. 10 / J. VI. 16 / VESSANTARA-JATAKA.; lines 14614-14668 confidence: high

The Sakiyas are described as proud; they regard the Buddha as a younger kinsman and do not bow, while the Buddha perceives their intent and resolves to make them do obeisance.

The Buddha rises into the air and performs a miracle after perceiving that his kinsfolk refuse obeisance; afterward they bow.
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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 17774-17910 confidence: medium

Sakka identifies himself as King of Gods, offers eight boons to the royal sage, and rises into the air ablaze like the morning sun.

After revealing himself and offering boons, Sakka rises into the air ablaze like the morning sun.
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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 17912-18038 confidence: medium

Vessantara asks that giving never fail, asks for heaven and no more birth on earth, and Sakka predicts the father will wish to see his son before returning to heaven.

Vessantara asks that means of giving never fail and that he be advanced to heaven and not born again on earth.
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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 18550-18593 confidence: medium

The Master's verse says the god brought a shower of precious gold when Vessantara returned, and that after Vessantara gave generous gifts he died and passed to heaven.

A closing verse says Vessantara died after generous giving and passed away to heaven.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. 3 / SAMA-JATAKA. / J. VI. 4 / NIMI-JATAKA.; lines 3366-3459 confidence: medium

King Nimi establishes five almshalls, distributes large daily gifts, keeps the Five Precepts, observes the sabbath on moon-days, encourages almsgiving and good works, points out the road to heaven, warns of death, and preaches the Law.

Nimi points out the road to heaven, people follow his admonitions through giving and good works, and they are born in the world of gods; hell is described as nearly empty.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. 3 / SAMA-JATAKA. / J. VI. 4 / NIMI-JATAKA.; lines 3461-3568 confidence: low

Sakka describes the northern Sida river as deep and unnavigable, with golden mountains blazing like reeds, creepers and fragrant plants, and ten thousand eremites dwelling there.

A remote northern setting with a deep river, blazing golden mountains, fragrant plants, and many eremites is described as the dwelling place of holy practitioners.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. 3 / SAMA-JATAKA. / J. VI. 4 / NIMI-JATAKA.; lines 3570-3684 confidence: high

Deities say Nimi is their teacher, credit his admonitions with their godhood, and ask Sakka to send for him.

The gods want to see Nimi because of his virtue and teaching; Sakka sends his divine car, and the people interpret the chariot as sent for their righteous king.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. 3 / SAMA-JATAKA. / J. VI. 4 / NIMI-JATAKA.; lines 3844-3971 confidence: medium

Matali shows the king all great hells in the four quarters at one flash and turns the chariot toward heaven.

After the hell panorama, Matali turns the chariot toward heaven, and the king sees an aerial heavenly mansion.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. 4 / NIMI-JATAKA. / J. VI. 5 / THE KHANDAHALA-JATAKA.; lines 4494-4590 confidence: high

The king sees the heaven of the Thirty-three gods, described with jeweled walls, golden streets, palaces, forests, lakes, and heavenly beings, and longs to enter it.

The king sees the heaven of the Thirty-three gods, longs to enter it, and asks for the road by which travelers rise to heaven through merit.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. 7 / VIII. / J. VI. / MAHANARADAKASSAPA-JATAKA.; lines 7140-7234 confidence: high

Kassapa lays his head on the Buddha's feet, says the Blessed One is his teacher and he is the disciple, rises into the air seven times up to seven palm-tree heights, descends, salutes, and sits; the multitude praises the Buddha's power and Kassapa's conversion.

Kassapa publicly declares discipleship and rises into the air seven times, after which the multitude praises the Buddha's power and Kassapa's conversion.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. 7 / VIII. / J. VI. / MAHANARADAKASSAPA-JATAKA.; lines 7557-7603 confidence: medium

Ruja says she remembered past births and seven future births; after future honored births, she will be born in the seventh as a male deity in a divine body.

Ruja says that one who desires to rise from birth to birth should avoid sin and follow the law, and she describes future births among gods or men culminating in a male divine body.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. 7 / VIII. / J. VI. / MAHANARADAKASSAPA-JATAKA.; lines 7903-7923 confidence: medium

"passed in their sight to the world of Brahma with great majesty"

The instructor passes in sight of the assembly to the world of Brahma with great majesty.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. 9 / J. VI. 12 / J. VI. 13 / J. VI. 10; lines 13428-13526 confidence: low

Mahosadha says it is too late and difficult for men to act, while possessors of magical flying elephants, horses, birds, or goblins could go away. Senaka thinks there is no help except the sage and prepares to ask him.

Mahosadha says those possessing magical flying elephants, horses, birds, or goblins could go away, while ordinary men cannot act in time.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI MAHAJANAKA-JATAKA. / J. VI. 3 / SAMA-JATAKA. / J. VI. 4; lines 3276-3363 confidence: medium

The Great Being teaches further instruction and the five precepts. The king accepts with bended head, returns to Benares, gives gifts, performs virtuous actions, and reaches heaven with his court. The Bodhisatta and his parents attain supernatural faculties and ecstatic meditation and go to the Brahma world.

The king and his court pass to the host of heaven after gifts and virtuous actions; the Bodhisatta and his parents attain spiritual powers and go to the Brahma world.
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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 5735-5853 confidence: medium

Bhuridatta says he desires Vejayanta, the home of immortal saints on high, and therefore keeps the fast on an ant-hill top.

Bhuridatta says he longs for the heavenly home, Vejayanta, and therefore keeps a fast on an ant-hill.
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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 5855-5917 confidence: medium

An old Brahmin anchorite from Kasi lives in Himavat with a hut and a banyan at the end of his covered walk; the Naga twines its tail around a banyan branch, and the garula's upward flight carries or tears up the tree.

The Naga's tail catches the banyan, and the garula flies upward with such strength that the tree is carried or torn up.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI SAMA-JATAKA. / J. VI. 4 / NIMI-JATAKA. / J. VI. 5; lines 4268-4394 confidence: high

Nimi journeys in a celestial car drawn by a thousand steeds; Matali shows and names seven hills around Sineru in Sidantara ocean.

A human king is guided by a celestial charioteer through named heavenly places, including Sineru's surrounding hills, the Heaven of the Thirty-three, Cittakuta, and Sudhamma Hall.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI THE KHANDAHALA-JATAKA. / BHURIDATTA-JATAKA. / J. VI. 7 / VIII.; lines 6670-6793 confidence: medium

Arittha says gifts to Brahmins prevent new birth and lead to the world of gods; he cites Kuvera, Soma, Varuna, Dhata, Vidhata, the Sun and Moon, and Ajjun as associated with sacrifices and gifts to Brahmin priests.

Arittha claims that gifts to Brahmins and sacrificial offerings enable beings to avoid new birth, reach the world of the gods, become deities, or enter heavenly courts.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI THE KHANDAHALA-JATAKA. / BHURIDATTA-JATAKA. / J. VI. 7 / VIII.; lines 7119-7137 confidence: medium

Sagara-brahmadatta stays briefly and goes to Benares; Samuddaja dies in the Naga-world; the Bodhisatta keeps precepts and fast-day duties all his life and at death goes with the Nagas to the seats of heaven.

After lifelong observance of precepts and fast-day duties, the Bodhisatta goes with the host of Nagas to fill the seats of heaven.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI W. H. D. ROUSE. / ERRATA. / VOL. IV. / CONTENTS.; lines 1277-1363 confidence: medium

The ascetics eat fruit from trees created by Vissakamma and follow ascetic rules; the Great Being knows each person's thoughts, sits in the air, teaches the law, and listeners develop Faculties and Attainments.

The Great Being knows the mental states of the ascetics, sits in the air, and teaches the law; he also teaches the invading king while sitting in the air.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI W. H. D. ROUSE. / ERRATA. / VOL. IV. / CONTENTS.; lines 229-348 confidence: high

Nimi-Jataka contents summary: a king becomes an ascetic after his first grey hair; Sakka teaches that holy life is better than almsgiving; Sakka's charioteer takes him through heavens and hells to Sakka.

Sakka's charioteer takes the king all around the heavens and hells and finally brings him to Sakka.
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The Mahavamsa, or The Great Chronicle of Ceylon CHAPTEE XV / THE ACCEPTANCE OF THE MAHAVIHARA / CHAPTER XVI / CHAPTER XVII; lines 10045-10177 confidence: high

The relic rises from the elephant's back, floats visibly at the height of seven talas, performs the double-appearance miracle like the Buddha under the Gandamba-tree, and sends rays of light and streams of water over Lanka.

The relic rises from the elephant's back and floats visibly; the Buddha's resolutions also describe the Bodhi branch and relics rising into the air.
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The Mahavamsa, or The Great Chronicle of Ceylon CHAPTEE XV / THE ACCEPTANCE OF THE MAHAVIHARA / CHAPTER XVI / CHAPTER XVII; lines 10323-10457 confidence: high

When the tree sets itself in the vase the earth quakes; instruments sound of themselves; devas, brahmas, clouds, beasts, birds, yakkhas, and the quaking earth join in tumult; six-coloured rays from the fruits and leaves illuminate the universe; the tree rises with the vase and remains invisible in the region of snow for seven days.

The great Bodhi-tree rises in the air with the vase, remains invisible for seven days, then reappears and descends to earth.
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The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER III / THE FIRST COUNCIL / CHAPTER IV / THE SECOND COUNCIL; lines 5155-5293 confidence: medium

Bhikkhus come to thrust Yasa out and surround his house; he leaves by 'rising up and passing through the air,' sends messengers to Pava and Avanti, and goes to the Ahoganga-mountain to tell Sambhuta Sanavasi.

When opponents surround Yasa's house to expel him, he rises up and passes through the air.
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The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER IV / THE SECOND COUNCIL / CHAPTER V / THE THIRD COUNCIL; lines 6370-6513 confidence: high

Tissa is lifted up in the air while seated, masters his body by fire-meditation, passes into nibbana, and flames from his body consume flesh and skin but not bones.

Tissa is lifted into the air while seated, masters his body by fire-meditation, passes into nibbana, and flames from his body consume flesh and skin but not bones.
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The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER XII / THE CONVERTING OF DIFFERENT COUNTRIES / CHAPTER XIII / THE COMING OF MAHINDA; lines 8498-8623 confidence: high

On the uposatha-day of Jettha, Mahinda with four theras, Sumana, and the lay-disciple Bhanduka rises into the air from the vihara and alights on Missaka-mountain at Sila-peak/Ambatthala.

Mahinda and his companions rise into the air from the vihara and alight on Missaka-mountain at Sila-peak/Ambatthala.
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The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER XIII / THE COMING OF MAHINDA / CHAPTER XIV / THE ENTRY INTO THE CAPITAL; lines 8777-8919 confidence: medium

The thera answers that the announcement will be heard over Tambapanni; the time for preaching is made audible over Lanka by miraculous power; the king hears and is told it is the time to hear the word of the Sambuddha.

The summons is heard across Lanka, echoed upward to Brahma's heaven, and results in assembled devas hearing doctrine.
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The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER XIII / THE COMING OF MAHINDA / CHAPTER XIV / THE ENTRY INTO THE CAPITAL; lines 8777-8919 confidence: high

The king sends a waggon; the theras refuse to mount it, rise into the air by miraculous power, descend east of the city, and the place later becomes associated with the Pathamacetiya.

The theras rise into the air by miraculous power, descend east of the city, and the landing place becomes associated with the Pathamacetiya.
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The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER XIV / THE ENTRY INTO THE CAPITAL / CHAPTEE XV / THE ACCEPTANCE OF THE MAHAVIHARA; lines 9215-9351 confidence: medium

The Sambuddha leaves his holy drinking-vessel for homage, leaves the bhikkhuni and Mahadeva with followers, gives exhortations at Ratanamala, rises into the air with the brotherhood, and returns to Jambudipa.

The Sambuddha rises into the air with the brotherhood and returns to Jambudipa; Konagamana comes through the air with disciples.
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The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER XIV / THE ENTRY INTO THE CAPITAL / CHAPTEE XV / THE ACCEPTANCE OF THE MAHAVIHARA; lines 9353-9491 confidence: medium

The Buddha gives his girdle as a relic for homage, leaves the bhikkhuni with her following and Mahasumba with a thousand bhikkhus, delivers exhortations, rises into the air with the brotherhood, and returns to Jambudipa.

The Buddha rises into the air and returns to Jambudipa, and Kassapa comes through the air with twenty thousand disciples.
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The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER XIV / THE ENTRY INTO THE CAPITAL / CHAPTEE XV / THE ACCEPTANCE OF THE MAHAVIHARA; lines 9493-9634 confidence: medium

The Buddha gives his rain-cloak as a relic, leaves a bhikkhuni and Sabbananda with monastic followings, exhorts people, rises into the air with the brotherhood, and returns to Jambudipa.

The Conqueror rises into the air with the brotherhood and returns to Jambudipa in two narrated visit sequences.
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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 14105-14234 confidence: low

The listed depictions include Bimbisara’s visit, entry into Rajagaha, accepting Veluvana, the eighty disciples, Kapilavatthu, the jewelled path, Rahula and Nanda’s pabbajja, Jetavana, the mango-tree miracle, preaching in the heaven of the gods, and the descent of the gods.

The passage includes the preaching in the heaven of the gods and the miracle of the descent of the gods among the depicted scenes.
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The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER XXX / THE MAKING OF THE RELIC-CHAMBER / CHAPTER XXXI / THE ENSHRINING OF THE RELICS; lines 14367-14502 confidence: high

The Master tells Bhaddaji to banish the bhikkhus’ doubts; Bhaddaji rises into the air, takes the Dussa-thupa in the Brahma-world onto his hand, shows it, and restores it.

Bhaddaji rises into the air to the Brahma-world, takes the Dussa-thupa into his hand, shows it, and restores it.
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The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER XXX / THE MAKING OF THE RELIC-CHAMBER / CHAPTER XXXI / THE ENSHRINING OF THE RELICS; lines 14642-14778 confidence: medium

With gods and men worshipping, the king carries the caskets on his head, circles the thupa three times toward the left, enters the relic-chamber, and while arahants surround the thupa, the relic-casket rises, floats seven talas in the air, and opens by itself.

Inside the relic-chamber, the casket with the relics rises from the king's head, floats seven talas high, and opens by itself.
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The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER XXXI / THE ENSHRINING OF THE RELICS / CHAPTER XXXII / THE ENTRANCE INTO THE TUSITA-HEAVEN; lines 15054-15199 confidence: medium

Gruel is offered to five great theras; while fleeing after defeat, the king gives food from his bowl to the ascetic Tissa, who comes through the air, without thought for himself.

The ascetic Tissa, free from the asavas, is described as coming to the fleeing king through the air.
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The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER XXXI / THE ENSHRINING OF THE RELICS / CHAPTER XXXII / THE ENTRANCE INTO THE TUSITA-HEAVEN; lines 15201-15319 confidence: high

The bhikkhus begin chanting; devatas bring six cars with six gods, and the gods invite the king to enter their delightful celestial world.

Gods arrive in cars and invite the dying king into a celestial world.
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The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER XXXI / THE ENSHRINING OF THE RELICS / CHAPTER XXXII / THE ENTRANCE INTO THE TUSITA-HEAVEN; lines 15201-15319 confidence: high

The thera says Tusita-city is the fairest celestial world and that the compassionate Bodhisatta Metteyya dwells there awaiting Buddhahood.

The king dies, is seen reborn in celestial form in a Tusita car, and enters Tusita-heaven after homage.
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The Mahavamsa, or The Great Chronicle of Ceylon LIST OF ABBREVIATIONS / P.T.S. 1890-1911). / THE MAHAVAMSA / CHAPTEE I; lines 4242-4392 confidence: medium

The Blessed One goes to the great yakkha assembly, hovers in the air over their heads at the future Mahiyangana-thupa site, and strikes terror.

The Blessed One hovers in the air over the yakkhas' heads at the future Mahiyangana-thupa site.
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The Mahavamsa, or The Great Chronicle of Ceylon THE RACE OF MAHASAMMATA / II. 15 / CHAPTER III / THE FIRST COUNCIL; lines 5059-5152 confidence: medium

Ananda takes the prepared seat by "rising out of the ground or passing through the air"; the note explains this as showing powers particular to an arahant.

Ananda makes known his arahant state by taking his seat through rising from the ground or passing through the air.
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The Mahavamsa, or The Great Chronicle of Ceylon THE VICTORY OF DUTTHAGAMANI / CHAPTER XXVI / CHAPTER XXVII / THE CONSECRATING OF THE LOHAPASADA; lines 13102-13241 confidence: high

The king tells the bhikkhus, "I will build for you a pasada like to a palace of the gods," asks for a drawing from a celestial palace, and the brotherhood sends eight theras who had overcome the asavas.

The king requests a drawing from a celestial palace, eight theras go to the heaven of the thirty-three gods, copy the palace, and the king builds after the drawing.
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The Questions of King Milinda, Part I (Sacred Books of the East, Vol. 35) BOOK III. / Book III. Chapter 5. / Book III. Chapter 6. / Book III. Chapter 7.; lines 8657-8877 confidence: high

The king cites the saying that a Bhikkhu with Iddhi and mastery over mind can vanish from Jambudipa and appear in the Brahma world as quickly as a strong man moves his arm, and he doubts it.

The passage describes a Bhikkhu with Iddhi and mastery over mind vanishing from Jambudipa, appearing in the Brahma world, and traveling through the sky by means of mind.
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The Questions of King Milinda, Part I (Sacred Books of the East, Vol. 35) Book III. Chapter 5. / Book III. Chapter 6. / Book III. Chapter 7. / BOOK IV.; lines 10439-10563 confidence: high

The king says Guttila, Sadhina, Nimi, and Mandhata mounted in their human bodies to the blessed abode of the great Thirty-three.

Four figures are named as having mounted, while still in human bodies, to the blessed abode of the great Thirty-three.
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The Questions of King Milinda, Part I (Sacred Books of the East, Vol. 35) Book III. Chapter 5. / Book III. Chapter 6. / Book III. Chapter 7. / BOOK IV.; lines 11529-11647 confidence: medium

The text gives four reasons for Tathagatas to meditate: easeful dwelling, abundant advantages without drawback, the road to all noble things, and praise by all Buddhas; it adds that they meditate not because their accomplishment is incomplete.

The text describes meditation as the road to all noble things and cites the Tathagata as having ascended to the height of the four paths to saintship.
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The Questions of King Milinda, Part I (Sacred Books of the East, Vol. 35) BOOK IV. / Book IV. Chapter 2. / Book IV. Chapter 3. / Book IV. Chapter 4.; lines 14981-15120 confidence: medium

Devadatta becomes a mighty king enjoying pleasures of sense, while the Bodisat is an ornamented elephant. Angered by the elephant's graceful movement, the king tells the elephant trainer to make it perform the trick called sky walking, hoping to bring about its death.

A king orders an elephant to perform sky walking with the hope of bringing about the elephant's death.
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The Questions of King Milinda, Part I (Sacred Books of the East, Vol. 35) I, 13. THE HERETICS OF OLD. Q / I, 19. MAHASENA THE GOD. / BOOK II. / Chapter 1.; lines 5659-5818 confidence: medium

Meditation is described as leader and chief of good qualities; the illustrations include roof rafters joined at an apex, slopes up the mountain of meditation, a king in battle with a fourfold army, and a cited instruction of the Blessed One to cultivate meditation.

Good qualities are said to incline and lead up to meditation, illustrated by roof rafters meeting at an apex, mountain slopes rising toward a summit, and an army centered on its king.
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The Questions of King Milinda, Part I (Sacred Books of the East, Vol. 35) THE QUESTIONS / KING MILINDA. / BOOK I. / I, 13. THE HERETICS OF OLD. Q; lines 3574-3710 confidence: medium

In the Himalayas an innumerable company of Arahats dwells on the Guarded Slope; Assagutta hears Milinda by divine hearing, convenes the Order on Yugandhara, identifies Mahasena in the heaven of the Thirty-three as able to answer, and the Arahats appear in heaven.

An assembly of Arahats on a mountain seeks someone able to answer Milinda; Assagutta names a god in heaven, and the company vanishes from the mountain and appears in the heaven of the Thirty-three.
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The Questions of King Milinda, Part II (Sacred Books of the East, Vol. 36) BOOK IV. / Chapter 5. / P-5)- / Book IV. Chapter 7.; lines 4522-4661 confidence: medium

A lofty mango tree bears fruit at its summit; one with Iddhi can take it directly, while one without Iddhi constructs a ladder of sticks and creepers and climbs.

The mango-tree simile describes fruit on a summit reached either by Iddhi or by constructing and climbing a ladder.
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The Questions of King Milinda, Part II (Sacred Books of the East, Vol. 36) Book IV. Chapter 7. / Book IV. Chapter 8. / BOOK V. / THE PROBLEM OF INFERENCE.; lines 10263-10412 confidence: medium

Inhabitants include those skilled in Steps to Iddhi, Samadhi, Great Struggle, Abhiññas, sixfold wisdom, flying through the air, and perfected knowledge.

Certain practitioners are described as flying or traveling through the air, moving without support, and touching the sun and moon.
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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 12805-12976 confidence: medium

The king asks Nagasena about the gourd; Nagasena says the gourd climbs by tendrils over grass, thorn, or creeper, and the Bhikshu seeking Arahatship should climb mentally over meditation ideas. A supporting verse is attributed to Sariputta.

The gourd climbs over supports toward growth, the practitioner is told to climb mentally toward Arahatship, and the lotus remains lifted above water and worldly things.
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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 13575-13731 confidence: high

Rock rises aloft; the Bhikshu should rise through knowledge. The cited verse describes climbing the heights of wisdom and looking over the world from a mountain top.

The rock rises aloft; the Bhikshu is told to rise through knowledge, and the cited verse describes climbing the heights of wisdom and viewing the world from a mountain top.
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The Questions of King Milinda, Part II (Sacred Books of the East, Vol. 36) The Questions of King Milinda, Part II (Sacred Books of the East, Vol. 36) / INTRODUCTION. / INTRODUCTION. XV / INTRODUCTION. XIX; lines 415-499 confidence: medium

“certain famous members of the Buddhist order came, attended by many followers, through the sky, to take part in the ceremony.”

The passage reports legendary Buddhist monastics coming through the sky and refers to Bhikshus who could fly through the air.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) ANCIENT DEVOTION. / ANCIENT DEVOTION. / VII. ANCIENT DEVOTION. 167 / ANCIENT DEVOTION.; lines 8484-8583 confidence: medium

The Brahma-angels go through the four quarters successively until they arrive at the zenith, where they see the Lord Mahabhigñanabhibhu.

The Brahma-angels go through the four quarters and arrive at the zenith, where they see the Lord.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) ANCIENT DEVOTION1 OF BHAISHAGYARAGA. / XXII. ANCIENT DEVOTION OF BHAISHAGYARAGA. 377 / XXII. ANCIENT DEVOTION OF BHAISHAGYARAGA. 379 / XXII. ANCIENT DEVOTION OF BHAISHAGYARAGA. 381; lines 16660-16730 confidence: high

Sarvasattvapriyadarsana rises seven talas into the sky and sits cross-legged on a tower of seven precious substances before going to the Lord.

Sarvasattvapriyadarsana rises seven talas into the sky, sits on a jeweled tower, and goes to the Lord before paying homage.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) ANCIENT DEVOTION1. / J54 SADDHARMA-PU2VDARIKA. VII. / VII. ANCIENT DEVOTION. 155 / VII. ANCIENT DEVOTION. 157; lines 7958-8042 confidence: medium

The Tathagata is seated on the summit of the terrace of enlightenment; the princes go to honor and venerate him, salute his feet with their heads, make three turns around him keeping him to the right, lift joined hands, and praise him face to face.

The Lord is located on the summit of the terrace of enlightenment, and the princes go up to him there.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) ANCIENT DEVOTION1. / XXV. ANCIENT DEVOTION. 421 / XXV. ANCIENT DEVOTION. 423 / XXV. ANCIENT DEVOTION. 425; lines 18192-18257 confidence: high

As an ascetic, King Subhavyuha remains for eighty-four thousand years studying, meditating, and penetrating the Dharmaparyaya of the Lotus of the True Law, then acquires the meditation called Sarvagunalankaravyuha.

After acquiring the named meditation, King Subhavyuha rises seven Tals into the sky and remains in the air.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) CHAPTER VI. / ANNOUNCEMENT OF FUTURE DESTINY. / VI. ANNOUNCEMENT OF FUTURE DESTINY. 143 / VI. ANNOUNCEMENT OF FUTURE DESTINY. 145; lines 7501-7583 confidence: medium

The future Lord's lifetime, true law, and counterfeit law are given in intermediate kalpas, and he will stand poised in the firmament, preach the law to monks, and educate many Bodhisattvas and disciples.

The future Lord is described as standing poised in the firmament while preaching the law and educating disciples and Bodhisattvas.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) GADGADASVARA. / SADDHARMA-PUATJDARIKA. XXIII. / XXIII. GADGADASVARA. 395 / XXIII. GADGADASVARA. 397; lines 17195-17252 confidence: high

Gadgadasvara salutes Kamaladalavimalanakshatrara^asankusumitabhi^a, circumambulates him three times, vanishes from Vairo/^anarasmipratima^ta with a vast Bodhisattva entourage, and arrives in the Saha-world amid Buddha-field movement, lotus rain, and music.

Gadgadasvara moves through the sky on a tower of seven precious substances, with lotus rain, music, and Buddha-field movement accompanying his arrival.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) INTRODUCTION. XXIX / INTRODUCTION. XXXI / INTRODUCTION. XXX111 / INTRODUCTION. XXXV; lines 1272-1356 confidence: medium

The Bodhisattva or Sangha remains so until he has "surmounted the very last grade" of an ascent by which he may "scale the heavens" and pluck immortal wisdom; then he becomes a Buddha, an Omniscient Being.

The cited explanation says the Bodhisattva or Sangha remains such until the last grade of a vast ascent is surmounted, with imagery of scaling the heavens and plucking immortal wisdom, after which he becomes a Buddha or Omniscient Being.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) INTRODUCTION. XXIX / INTRODUCTION. XXXI / INTRODUCTION. XXX111 / INTRODUCTION. XXXV; lines 1272-1356 confidence: medium

The passage says the three Vehicles imitate three Asramas or stages in the model life of an Arya, especially a Brahman, and that the Bodhisattva Vehicle is superior to the two preceding Vehicles.

The passage treats the three Vehicles as analogous to staged life-patterns and explicitly ranks the Bodhisattva Vehicle above the two preceding Vehicles.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) X. THE PREACHER. 223 / X. THE PREACHER. 225 / XL APPARITION OF A ST(JPA. 227 / CHAPTER XI.; lines 10749-10871 confidence: medium

A stupa of seven precious substances rises from the earth opposite the Lord, with the assembly in the middle; it stands in the sky as a meteoric phenomenon, richly decorated and fragrant, with umbrellas reaching toward divine abodes.

The stupa rises from the earth and stands in the sky above the assembly while the Lotus is being preached.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) X. THE PREACHER. 223 / X. THE PREACHER. 225 / XL APPARITION OF A ST(JPA. 227 / CHAPTER XI.; lines 11085-11223 confidence: high

Sakyamuni perceives his creations seated with attendants present, rises from his seat, stands in the sky like a meteor, and the four classes of the assembly stand with joined hands gazing upward.

Sakyamuni rises into the sky, the two Tathagatas are seen in the Stupa in the sky, and the assembly is magically established in the sky.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) X. THE PREACHER. 223 / X. THE PREACHER. 225 / XL APPARITION OF A ST(JPA. 227 / CHAPTER XI.; lines 11532-11661 confidence: high

Manjusri rises seated on a large centifolious lotus from the sea at the abode of the Naga-king Sagara, travels through the air to Grdhrakuta mountain, salutes Sakyamuni and Prabhutaratna, greets Prajnakuta, and sits apart.

Manjusri and then many lotus-seated Bodhisattvas rise from the sea and travel through the air to Grdhrakuta mountain.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) XIII. PEACEFUL LIFE. 277 / XIIT. PEACEFUL LIFE. 279 / XIV. ISSUING OF BODHISATTVAS. 281 / CHAPTER XIV.; lines 12871-12945 confidence: medium

“the Saha-world burst open on every side, and from within the clefts arose many hundred thousand myriads of ko/is of Bodhisattvas”

The Saha-world opens, and Bodhisattvas arise from clefts or gaps and come up from below the earth.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) XIIT. PEACEFUL LIFE. 279 / XIV. ISSUING OF BODHISATTVAS. 281 / CHAPTER XIV. / XIV. ISSUING OF BODHISATTVAS. 283; lines 12948-13014 confidence: high

The Bodhisattvas emerge from gaps of the earth into the Saha-world and then go up to the stupa of precious substances standing in the sky, where Prabhutaratna and Sakyamuni are seated on a throne.

After emerging, the Bodhisattvas go up to the stupa of precious substances standing in the sky.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) XIV. ISSUING OF BODHISATTVAS. 283 / XIV. ISSUING OF BODHISATTVAS. 285 / XIV. ISSUING OF BODHISATTVAS. 287 / XIV. ISSUING OF BODHISATTVAS. 289; lines 13187-13273 confidence: medium

The speakers ask where the heroes come from and who taught or commanded them; they are "Bursting forth at all points of the horizon" and emerging through the earth.

The Bodhisattvas burst through the earth, emerge from gaps in it, and are established in the element of ether.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) XVI. OF PIETY. 317 / XVI. OF PIETY. 319 / XVI. OF PIETY. 321 / XVI. OF PIETY. 323; lines 14534-14607 confidence: medium

The Lord's stanzas say the keeper of the Sutra after the Leader's extinction has immense merit, has paid worship, and has built beautiful precious relic stupas reaching the Brahma-world, with umbrellas, streamers, bells, and silk bands.

The stanzas describe stupas whose height comes up to the Brahma-world.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) XXII. ANCIENT DEVOTION OF BHAISHAGYARAGA. 387 / C C 2 / XXII. ANCIENT DEVOTION OF BHAISHAGYARAGA. 389 / XXIT. ANCIENT DEVOTION OF BHAISHAGYARAGA. 39!; lines 17003-17054 confidence: medium

The aspirant should reflect that this monk will reach the terrace of enlightenment, spread a bundle of grass there, put Mara's party to flight, blow the conch trumpet of the law, beat the drum of the law, and cross the ocean of existence.

The monk keeping the Sutra is imagined as reaching the terrace of enlightenment, spreading grass there, and putting Mara's party to flight.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) XXV. ANCIENT DEVOTION. 419 / CHAPTER XXV. / ANCIENT DEVOTION1. / XXV. ANCIENT DEVOTION. 421; lines 18041-18113 confidence: medium

The princes rise into the atmosphere to the height of seven Tal trees and perform Buddha-allowed miracles: preparing a couch in the sky, raising dust, emitting rain and fire alternately from upper and lower body, changing size, vanishing, coming up from earth, and reappearing in the air.

The princes rise into the atmosphere to a stated height and perform miracles in the sky.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) XXV. ANCIENT DEVOTION. 421 / XXV. ANCIENT DEVOTION. 423 / XXV. ANCIENT DEVOTION. 425 / XXV. ANCIENT DEVOTION. 427; lines 18260-18319 confidence: medium

King Subhavyuha descends from the sky, raises joined hands, and asks what knowledge the Tathagata possesses, citing shining and beautiful bodily marks.

The king comes down from the sky, later rises to the sky, and the royal offering is made from the sky.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) CHAPTERS: / THE TWIN-VERSES. / TWIN-VERSES. 5 / TWIN-VERSES. 7; lines 2834-2926 confidence: high

The evil-doer mourns and suffers in this world and the next because of evil work and the evil path; the virtuous man delights and is happy in both because of pure or good work and the good path.

The verses contrast evil and virtuous persons in this world and the next, and the note explains the good and evil paths as ascending and descending worlds through which beings travel according to deeds.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) EARNESTNESS. 9 / LL OL A LE / THOUGHT. 15 / FLOWERS. 17; lines 3232-3333 confidence: medium

Flower, sandal-wood, Tagara, Mallika, lotus, and Vassiki scents are surpassed by the perfume of virtue; the odour of good people travels against the wind, pervades every place, and rises to the gods.

The perfume of virtue is unsurpassed and rises up to the gods, unlike ordinary scents limited by wind.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) OLD AGE. 43 / A4 DHAMMAPADA, CHAP. XI. / SELF. 45 / THE WORLD. 47; lines 4480-4573 confidence: medium

“This world is dark, few only can see here; a few only go to heaven, like birds escaped from the net.”

The passage mentions going to heaven, swans on the path of the sun through the ether, the world of the gods, and rebirth destinations in the note.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) PARABHAVASUTTA. 17 / PARABHAVASUTTA. 19 / VASALASUTTA. 2I / VASALASUTTA. 23; lines 8743-8823 confidence: medium

Matanga, a Candala of the Sopaka caste, reaches very high fame; many Khattiyas and Brahmanas serve him; after abandoning sensual desires he mounts the vehicle of the gods, enters the dust-free high road, and goes to the Brahma world.

Matanga is introduced as a Candala of the Sopaka caste, yet attains fame and goes by the vehicle of the gods and a dust-free high road to the Brahma world after abandoning sensual desires.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) THE BUDDHA. 51 / THE BUDDHA. 53 / HAPPINESS. 55 / PLEASURE. 57; lines 4907-4977 confidence: medium

One desiring the Ineffable or Nirvana, mentally satisfied and not bewildered by love, is called Ordhvamsrotas, carried upwards by the stream; the note explains higher-world progress and a possible sense of swimming against the stream.

The Ordhvamsrotas is described as carried upwards by the stream, and the note explains progress through higher worlds toward the formless world.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) THE TWIN-VERSES. / TWIN-VERSES. 5 / TWIN-VERSES. 7 / EARNESTNESS. 9; lines 2929-3040 confidence: medium

The learned man drives away vanity by earnestness, climbs the terraced heights of wisdom, and looks down on fools and the sorrowing crowd like one standing on a mountain above those on the plain.

The learned wise man climbs the terraced heights of wisdom and looks down on fools and the sorrowing crowd like one standing on a mountain over the plain.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) THE TWIN-VERSES. / TWIN-VERSES. 5 / TWIN-VERSES. 7 / EARNESTNESS. 9; lines 2929-3040 confidence: medium

By earnestness Maghavan, identified as Indra, rose to the lordship of the gods; people praise earnestness and always blame thoughtlessness.

Maghavan or Indra is said to rise to the lordship of the gods by earnestness.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) TUVATAKASUTTA. 169 / ATTADANDASUTTA. 171 / SARIPUTTASUTTA. 175 / V. PARAYANAVAGGA.; lines 15397-15431 confidence: high

The group is compared to a thirsty person longing for cold water, a merchant longing for gain, and someone suffering from heat longing for shade; in this haste they ascend the mountain.

The passage explicitly says the group ascended the mountain in haste.
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Vinaya Texts, Part I: The Patimokkha, The Mahavagga I-IV (Sacred Books of the East, Vol. 13) DHAMMA. / THE RULES REGARDING THE SETTLEMENT OF CASES. / THE MAHAVAGGA. / FIRST KHANDHAKA.; lines 4881-5013 confidence: low

Brahma uses the image of someone standing on a rock on a mountain top and of ascending the highest palace of Truth to look upon suffering people; he calls the Blessed One hero, victorious one, and leader, and urges him to wander and preach.

Brahma compares the wise one to a person on a mountain top and urges him to ascend the highest palace of Truth and look down on people lost in suffering.
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Vinaya Texts, Part I: The Patimokkha, The Mahavagga I-IV (Sacred Books of the East, Vol. 13) DHAMMA. / THE RULES REGARDING THE SETTLEMENT OF CASES. / THE MAHAVAGGA. / FIRST KHANDHAKA.; lines 5313-5466 confidence: medium

Earth-inhabiting devas proclaim that the Blessed One has founded at Benares, in the deer park Isipatana, the highest Kingdom of Truth, which cannot be opposed by named beings and powers.

A proclamation begins with earth-inhabiting devas and is heard and repeated by successive higher deva groups until it reaches the Brahma world.
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Vinaya Texts, Part I: The Patimokkha, The Mahavagga I-IV (Sacred Books of the East, Vol. 13) DHAMMA. / THE RULES REGARDING THE SETTLEMENT OF CASES. / THE MAHAVAGGA. / FIRST KHANDHAKA.; lines 5468-5528 confidence: low

A note identifies the thirty-three devas as gods of Vedic mythology and describes worlds ascending from earth-inhabiting devas to higher devalokas.

The translator note describes divine worlds beginning with earth-inhabiting devas and gradually ascending to higher devalokas.
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Vinaya Texts, Part I: The Patimokkha, The Mahavagga I-IV (Sacred Books of the East, Vol. 13) I, 9, 4. ADMISSION TO THE ORDER OF BHIKKHUS. I I I / MAHAVAGGA. I, 12, I. / MAHAVAGGA. I, 13. T- / T24 MAHAVAGGA. I, 18.; lines 6702-6854 confidence: medium

The pattern is repeated with fruit from a mango tree and two myrobalan trees near the Jambu tree, and with a Paricchattaka flower from Tavatimsa heaven.

The Blessed One goes to Tavatimsa heaven to pluck a flower and later rises into the air before stationing himself in a boat.
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Vinaya Texts, Part II: The Mahavagga V-X, The Kullavagga I-III (Sacred Books of the East, Vol. 17) V, I, 7. RULES FOR FOOT-CLOTIIING, SEATS, ETC. T,; lines 150-297 confidence: high

Sagata, assenting, rises into the air, walks, stands, sits, lies down, gives forth smoke and fire, and disappears in the sky.

Sagata rises into the air, performs movements there, and disappears in the sky.
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Vinaya Texts, Part III: The Kullavagga IV-XII (Sacred Books of the East, Vol. 20) ON THE DAILY LIFE OF THE BHIKKHUS. / STULLAVAGGA. / XULLAVAGGA. / ON THE DAILY LIFE OF THE BHIKKHUS.; lines 3485-3616 confidence: high

Bharadvaga rises into the air, takes the bowl, and goes three times around Ragagaha in the air. The Setthi stands at his dwelling with wife and children, holds clasped hands in salutation, and asks Bharadvaga to descend.

Bharadvaga rises into the air, takes the bowl, and circles Ragagaha in the air before descending.
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Vinaya Texts, Part III: The Kullavagga IV-XII (Sacred Books of the East, Vol. 20) XII, I, 3. / STULLAVAGGA. / XII, I, 5. / XULLAVAGGA.; lines 18336-18382 confidence: high

Yasa "rose up into the sky and descended at Kosambi."

Yasa rises into the sky, descends at Kosambi, and then sends messengers concerning an urgent religious-legal matter.
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roman

Aeneidos LIBER III / PUBLI VERGILI MARONIS / AENEIDOS / LIBER IV; lines 2747-2861 confidence: medium

Mercury obeys, binds on golden winged sandals, and takes the wand that summons souls from Orcus, sends others under Tartarus, gives and removes sleep, and opens eyes in death.

Mercury travels rapidly between divine and human realms with winged sandals and carries a wand that affects souls, Tartarus, sleep, and death.
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Aeneidos LIBER VIII / PUBLI VERGILI MARONIS / AENEIDOS / LIBER IX; lines 7325-7454 confidence: medium

Apollo watches from a cloud, praises victorious Iulus with 'sic itur ad astra,' speaks of divine ancestry and descendants, descends, takes the form of old Butes, warns Iulus to stop, and vanishes.

Apollo calls Iulus a boy of new valor, says the path goes to the stars, and names him as born of gods and destined to beget gods.
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Aeneidos LIBER X / PUBLI VERGILI MARONIS / AENEIDOS / LIBER XI; lines 9351-9432 confidence: medium

Arruns's companions leave him dying and groaning in unknown field-dust; Opis is carried on wings to Olympian ether.

After killing Arruns, Opis is carried on wings to Olympian ether.
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Aeneidos LIBER XI / PUBLI VERGILI MARONIS / AENEIDOS / LIBER XII; lines 10204-10300 confidence: high

Jupiter addresses Juno as she watches battles from a cloud: Aeneas is destined for heaven and the stars; Jupiter reproaches divine aid to Turnus, recalls Juno's stirring of war and grief, and forbids further action.

Jupiter says Aeneas is owed to heaven by the fates and is to be lifted to the stars.
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Fasti JUNIUS. LIB. VI. / P. OVIDII NASONIS FASTORUM / LIBER I. / LIBER II.; lines 3320-3377 confidence: high

Mars asks Jupiter to return his son, since one child is lost and one remains; Jupiter nods assent, shaking the poles and making Atlas feel the weight of heaven.

Mars asks Jupiter to raise the remaining son to heaven; in the storm Romulus goes toward his father's stars and later appears as a divine Quirinus.
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Fasti LIBER I. / LIBER II. / NOTES: / LIBER III.; lines 5077-5141 confidence: high

She recalls Bacchus' promise of heaven; Bacchus hears her, embraces her, dries her tears, proposes heaven together, grants the name Libera, and says her crown from Vulcan and Venus will be made a monument.

Bacchus embraces the lamenting wife, dries her tears, proposes that they seek heaven together, and gives her the changed name Libera.
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Fasti LIBER I. / LIBER II. / NOTES: / LIBER III.; lines 5077-5141 confidence: high

She recalls Bacchus' promise of heaven; Bacchus hears her, embraces her, dries her tears, proposes heaven together, grants the name Libera, and says her crown from Vulcan and Venus will be made a monument.

Bacchus transforms nine gems of the crown into fires, and the golden Crown shines among nine stars.
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Fasti LIBER I. / LIBER II. / NOTES: / LIBER III.; lines 5268-5333 confidence: high

Caesar, placed in heaven, saw Jupiter’s halls and holds temples dedicated in the great forum.

Caesar is said to be placed in heaven, to see Jupiter’s halls, and to hold dedicated temples in the forum.
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Fasti LIBER I. / LIBER II. / NOTES: / LIBER III.; lines 5335-5430 confidence: medium

The passage notes going to the Argei and says the star Miluus is seen as it inclines toward the Lycaonian Bear.

The kite brings the entrails to Jupiter and comes into the stars because of its merits.
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Fasti LIBER I. / LIBER II. / NOTES: / LIBER III.; lines 5432-5509 confidence: medium

When the ram touches shore it becomes a star, and its golden fleece reaches a house in Colchis.

After the ram reaches shore, it becomes a star.
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Fasti LIBER II. / NOTES: / LIBER III. / NOTES:; lines 5648-5781 confidence: high

"removing Romulus to heaven" and "giving victory and fame in arms to the Romans."

Romulus is described as being removed to heaven.
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Fasti LIBER II. / NOTES: / LIBER III. / NOTES:; lines 6024-6153 confidence: low

A cloudless event is called supernatural, and a variant reading describes the heaven as seeming suddenly to open.

The notes discuss a supernatural cloudless event and a reading in which the heaven appears to open.
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Fasti LIBER II. / NOTES: / LIBER III. / NOTES:; lines 6155-6277 confidence: medium

The Crown of Ariadne rises acronychally on 8 March; the note points to the story of Theseus and Ariadne.

The notes state that Ariadne's crown rises acronychally and clarify that Ariadne was made a goddess.
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Fasti LIBER IV. / NOTES: / LIBER V. / NOTES:; lines 9828-9948 confidence: medium

Another account says Amalthea was the goat, had two kids, and was raised with them to the skies by her grateful nursling.

An alternate account says Amalthea was a goat with two kids, and that all were raised to the skies by the grateful Jupiter.
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Fasti MAIUS. LIB. V. / JUNIUS. LIB. VI. / P. OVIDII NASONIS FASTORUM / LIBER I.; lines 1343-1470 confidence: high

The poet turns to rising and falling stars, praises the first people who sought knowledge of the heavens and rose above human vices, and contrasts intellectual pursuit of heaven with trying to reach the stars by piling Ossa, Olympus, and Pelion.

The first knowers of stars are described as ascending into heavenly houses, raising their heads above human vices and places, and reaching heaven through intellect rather than by piling mountains.
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Fasti MAIUS. LIB. V. / JUNIUS. LIB. VI. / P. OVIDII NASONIS FASTORUM / LIBER I.; lines 1603-1614 confidence: medium

“Delphin clarum super aequora sidus / Tollitur...”

The Dolphin is described as a bright star rising over the waters and emerging from native shallows.
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Fasti MAIUS. LIB. V. / JUNIUS. LIB. VI. / P. OVIDII NASONIS FASTORUM / LIBER I.; lines 2312-2471 confidence: medium

Astronomy is said to elevate the mind above the terrestrial abode of men and above mean pursuits and ideas.

Astronomy is explicitly said to elevate the mind above terrestrial life and low pursuits.
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Fasti MAIUS. LIB. V. / JUNIUS. LIB. VI. / P. OVIDII NASONIS FASTORUM / LIBER I.; lines 2473-2639 confidence: high

The notes summarize prophecy of Romulus, the Caesars, future Roman greatness, Aeneas' fleet, Lavinia, Pallas, Roman conquest of Greece, Rome from Troy's ashes, the Penates, deified Caesar, the Caesarian house, Tiberius, and Livia.

The passage explicitly mentions the apotheosis of Hercules and deification or placement among the gods for Caesar and Livia.
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Fasti NOTES: / LIBER IV. / NOTES: / LIBER V.; lines 8939-9070 confidence: high

The first night begins from Jove; the rainy sign of Olenian Capella appears and holds heaven as a reward for milk given.

The goat’s milk is rewarded with heaven, and Jupiter later makes the nurse and fruitful horn into stars.
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Fasti NOTES: / LIBER IV. / NOTES: / LIBER V.; lines 9072-9127 confidence: medium

Hyas’s mother, grieving sisters, and Atlas mourn him; the piety of the sisters prevails over both parents, heaven is given, and the name Hyas is made.

After Hyas’s death, his mother, sisters, and Atlas mourn; the sisters’ piety is said to prevail, heaven is given, and the name Hyas is made.
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Fasti NOTES: / LIBER IV. / NOTES: / LIBER V.; lines 9368-9493 confidence: medium

Orion grows immensely, Delia takes him as companion and guard, his boast angers the gods, Tellus sends a scorpion with curved stings against Delia, Orion blocks it, and Latona places him among the stars as a reward.

After Orion blocks the scorpion’s attack on Delia, Latona places him among the shining stars and calls this a reward for merit.
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Fasti NOTES: / LIBER IV. / NOTES: / LIBER V.; lines 9495-9571 confidence: medium

Taurus enters the sky, and a third part of the lands bears the Sidonian girl’s name.

After the bull-form story, Taurus is said to enter the sky.
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Fasti P. OVIDII NASONIS FASTORUM / LIBER I. / LIBER II. / NOTES:; lines 3871-4018 confidence: medium

Aquarius is identified with Ganymedes, son of Tros, later fabled to have been made that constellation; nectar is mentioned because he is cupbearer of the gods.

Ganymedes is said to have been fabled into the Aquarius constellation and associated with divine cupbearing.
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Fasti P. OVIDII NASONIS FASTORUM / LIBER I. / LIBER II. / NOTES:; lines 4170-4306 confidence: high

The notes introduce the end of Romulus and his apotheosis, refer to Livy, give derivations of Quirinus, cite a line of Ennius, and say Ovid keeps close to Ennius' Annals.

The passage describes the end, assumption, appearance, and apotheosis of Romulus, including darkness and later signs of divinity.
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On the Nature of Things On the Nature of Things / OF THE NATURE OF THINGS / BOOK I / PROEM; lines 65-206 confidence: high

Humanity lies crushed beneath personified Religion; an unnamed Greek first dares to withstand it, unafraid of gods, lightning, or thunder.

An unnamed Greek resists Religion, breaks Nature's gates, passes beyond the flaming world-boundary, explores the immeasurable All, and returns with knowledge of natural limits.
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On the Nature of Things THE INFINITY OF THE UNIVERSE / BOOK II / PROEM / ATOMIC MOTIONS; lines 1779-1863 confidence: medium

The speaker proposes to prove that no corporeal thing rises by its own force; flames, grains, and trees grow upward while their internal weight tends downward.

Flames, plants, blood, and water-thrown timber are described as moving upward, while the speaker explains the ascent as caused by external pressure or conditions rather than inherent upward motion.
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On the Nature of Things THE WORLD IS NOT ETERNAL / ORIGINS OF VEGETABLE AND ANIMAL LIFE / ORIGINS AND SAVAGE PERIOD OF MANKIND / BEGINNINGS OF CIVILIZATION; lines 7816-7947 confidence: medium

Men seek glory and power and climb the 'heights of honour'; envy like a thunderbolt smites them downward to 'murkiest Tartarus,' while quiet obedience is preferred to empire.

The pursuit of honour is figured as climbing to high places, where envy like a thunderbolt can cast the ambitious down to Tartarus.
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The Aeneid of Virgil BOOK ELEVENTH / THE COUNCIL OF THE LATINS, AND THE LIFE AND DEATH OF CAMILLA / BOOK TWELFTH / THE SLAYING OF TURNUS; lines 8514-8595 confidence: medium

Jupiter addresses Juno on a sunlit cloud, says Aeneas is destined for divine honor among the stars, recounts Juno's aid to Turnus and hostility to the Trojans, and forbids further action.

Jupiter states that heaven claims Aeneas as his country's god and that fate lifts him to the stars.
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The Aeneid of Virgil BOOK ELEVENTH / THE COUNCIL OF THE LATINS, AND THE LIFE AND DEATH OF CAMILLA / BOOK TWELFTH / THE SLAYING OF TURNUS; lines 8514-8595 confidence: medium

"Heaven claims Aeneas as his country's god" and fate lifts him to the stars.

Jupiter states that heaven claims Aeneas as his country's god and that fate lifts him to the stars.
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The Aeneid of Virgil BOOK FIFTH / THE GAMES OF THE FLEET / BOOK SIXTH / THE VISION OF THE UNDER WORLD; lines 3562-3611 confidence: high

The Sibyl says, "easy is the descent into hell," but recalling one's steps to upper air is "the task and burden"; only a few aided by lineage, favour, or virtue succeed.

The Sibyl states that the gate of Dis is open day and night, while returning to upper air is the true burden, achieved only by a few of divine lineage or favour.
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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 3131-3185 confidence: medium

Acestes shoots upward; "the flying reed blazed out amid the swimming clouds, traced its path in flame, and burned away on the light winds."

Acestes sends his arrow into the air; it blazes in the clouds, leaves a fiery path, and burns away like a shooting star.
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The Aeneid of Virgil BOOK NINTH / THE SIEGE OF THE TROJAN CAMP / BOOK TENTH / THE BATTLE ON THE BEACH; lines 6412-6492 confidence: medium

Cupavo’s swan-plumed crest is explained through Cycnus, who grieves for beloved Phaethon, sings among poplar boughs, gains white plumage, leaves earth, and passes crying through the sky.

After receiving white plumage, Cycnus leaves earth and passes crying through the sky.
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The Aeneid of Virgil PREFACE / THE AENEID / BOOK FIRST / THE COMING OF AENEAS TO CARTHAGE; lines 317-400 confidence: high

Jupiter reassures Venus that destiny is unchanged: she will see Lavinium, Aeneas will be raised to heaven, wage war in Italy, defeat peoples, and establish law and a city.

Jupiter says Venus will exalt noble Aeneas to starry heaven and later welcome Caesar to heaven.
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The Georgics GEORGIC I / GEORGIC II / GEORGIC III / GEORGIC IV; lines 2350-2479 confidence: medium

Some say bees have a share of Divine Intelligence and ether; God permeates earth, ocean, and heaven, gives living beings essential flame, receives all things back, and beings ascend alive to heaven.

The reported doctrine says God permeates all, creatures draw an essential flame from him, all return to him by dissolution, and beings soar to starry rank and heaven.
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The Georgics GEORGIC I / GEORGIC II / GEORGIC III / GEORGIC IV; lines 2748-2813 confidence: medium

Virgil says he sang of fields, flocks, and trees while Caesar fought by the Euphrates and sought heaven; Virgil recalls his peaceful life and earlier pastoral song.

The coda describes Caesar’s majesty, rule over peoples, and attempt to reach the heights of heaven.
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The Georgics THE GEORGICS / GEORGIC I / GEORGIC II / GEORGIC III; lines 1409-1542 confidence: medium

The speaker seeks a new path to rise from dust and be remembered, promises to lead the Muses from the Aonian height to his country, and to raise a marble shrine at Mantua near the Mincius.

The speaker describes trying a path by which he may lift himself from dust, pass from the Aonian height, and live in public speech.
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The Georgics The Georgics / THE GEORGICS / GEORGIC I; lines 343-474 confidence: high

The moon assigns lucky and unlucky labor days; the fifth is avoided because of Orcus, the Eumenides, Coeus, Iapetus, Typhoeus, and sworn brethren who tried to break heaven's gates by stacking Ossa, Pelion, and Olympus, until the Sire struck the mountain-stair apart with thunderbolt.

The sworn brethren try to reach or attack heaven by heaping Ossa on Pelion and Olympus on Ossa, explicitly forming a mountain-stair.
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The Georgics The Georgics / THE GEORGICS / GEORGIC I; lines 77-210 confidence: high

Caesar’s unknown future mansion is imagined as care of cities and earth, rule over ocean, or a place as a star among constellations.

Caesar’s future station is imagined in the sky, over cities and earth, over the ocean, or as a star, with titles of lord of increase and master of times.
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The Golden Asse The Golden Asse; lines 67-222 confidence: high

The fall of Icarus is presented as an example for proud and arrogant persons who think to climb up to the heavens.

The fall of Icarus is applied to proud persons who think to climb up to the heavens.
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The Golden Asse The Golden Asse; lines 67-222 confidence: medium

Phaeton unskillfully attempts to rule the chariot of the Sun, representing people who attempt things beyond their power and capacity.

Phaeton is described as unskillfully taking in hand to rule the chariot of the Sun, representing attempts beyond one's power.
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The Golden Asse The Golden Asse; lines 67-222 confidence: medium

Castor and Pollux are turned into the heavenly sign Gemini, signifying that virtuous and godly persons are rewarded after life with perpetual bliss.

Castor and Pollux are said to be turned into Gemini and to signify reward after life with perpetual bliss.
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The Golden Asse THE TWENTIETH CHAPTER / THE TWENTY-FIRST CHAPTER / THE MARRIAGE OF CUPID AND PSYCHES / THE TWENTY-SECOND CHAPTER; lines 3327-3412 confidence: high

Psyches wanders seeking her husband, sees a church on the top of a high hill, climbs the mountain with labor and hope, and enters the temple.

Psyches climbs a high hill or mountain to reach a temple where she seeks divine favor.
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The Golden Asse THE TWENTIETH CHAPTER / THE TWENTY-FIRST CHAPTER / THE MARRIAGE OF CUPID AND PSYCHES / THE TWENTY-SECOND CHAPTER; lines 3413-3456 confidence: high

Venus, weary from searching sea and land, returns toward heaven in Vulcanus's marriage-gift chariot, guided by four white pigeons and welcomed by birds and the opened heavens.

Venus returns toward heaven in a chariot, accompanied by birds, while clouds part and the heavens receive her.
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The Golden Asse THE TWENTIETH CHAPTER / THE TWENTY-FIRST CHAPTER / THE MARRIAGE OF CUPID AND PSYCHES / THE TWENTY-SECOND CHAPTER; lines 3630-3713 confidence: high

Cupid goes into heaven before Jupiter; Jupiter says Cupid has wounded his breast and transformed divine beauty into serpents, fire, savage beasts, birds, and bulls, yet agrees to accomplish Cupid's desire.

Cupid goes into heaven, and Mercury brings Psyche to the palace of heaven where Jupiter gives her immortality to drink.
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The Metamorphoses of Ovid, Books I-VII BOOK THE FIRST. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 947-1039 confidence: high

People live by rapine; host, guest, in-laws, siblings, spouses, stepmothers, and sons become threats; Piety is vanquished and Astræa is the last heavenly deity to abandon the blood-drenched Earth.

Astræa is the last heavenly deity to abandon Earth, and the footnote says she became the constellation of the Virgin.
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The Metamorphoses of Ovid, Books I-VII BOOK THE SECOND. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3609-3674 confidence: medium

Explanation: Lycaon’s daughter delighted in the chase; Jupiter loved her; she was linked to Diana, the Bear constellation, Juno’s request to Tethys, and the Arctic stars never setting.

Callisto is said to be received into Heaven as the Bear constellation, and Arcas is proposed as the origin of the Lesser Bear.
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The Metamorphoses of Ovid, Books I-VII BOOK THE SECOND. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3609-3674 confidence: medium

Cicero is cited for Lycaon's daughter Calisto, Jupiter's love, her favor with Diana, her reception into Heaven as the Bear constellation, and Juno's request to Tethys explained by Arctic stars never setting.

Calisto is said to be received into Heaven as the Bear constellation, and Arcas is proposed as an origin of the Lesser Bear.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / BOOK THE SECOND. / EXPLANATION. / EXPLANATION.; lines 3458-3554 confidence: high

The fable summary states that Juno transforms Calisto into a bear, Arcas nearly kills his unrecognized mother, Jupiter places mother and son as the Great and Little Bear, and a raven is changed from white to black for garrulity.

Jove carries Calisto and Arcas through vacant space into heaven and makes them neighboring constellations.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / BOOK THE SECOND. / EXPLANATION. / EXPLANATION.; lines 3458-3554 confidence: high

Jove averts the killing, carries Calisto and Arcas through vacant space with rapid wind, and makes them neighboring constellations in heaven.

Jupiter removes Calisto and Arcas through vacant space and makes them neighboring constellations.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / BOOK THE SEVENTH. / EXPLANATION. / EXPLANATION.; lines 11350-11455 confidence: high

Medea mounts into the air with winged dragons and flies over Pelion, Othrys, Cerambus’s flood-escape site, Pitane, a stone image of a long Dragon, Ida where Bacchus hid a stolen bullock as a stag, and other places.

Medea escapes punishment by mounting into the air with winged dragons and later flees Jason on Titanian dragons after killing the bride, king, and her sons.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / BOOK THE SEVENTH. / EXPLANATION. / EXPLANATION.; lines 11350-11455 confidence: high

Medea mounts into the air with winged dragons and flies over Pelion, Othrys, Cerambus’s flood-escape site, Pitane, a stone image of a long Dragon, Ida where Bacchus hid a stolen bullock as a stag, and other places.

Cerambus is lifted on wings and escapes when the earth is covered by the flood of Deucalion; the note gives winged transformation variants.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / BOOK THE SEVENTH. / EXPLANATION. / EXPLANATION.; lines 11350-11455 confidence: high

Medea mounts into the air with winged dragons and flies over Pelion, Othrys, Cerambus’s flood-escape site, Pitane, a stone image of a long Dragon, Ida where Bacchus hid a stolen bullock as a stag, and other places.

The passage repeatedly names figures who become or use winged forms: Cerambus, a dove from a daughter’s body, a boy transformed into a swan, Combe with wings, a royal couple as birds, Phineus and Periphas flying, and Polypemon’s granddaughter on new wings.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / BOOK THE SEVENTH. / EXPLANATION. / EXPLANATION.; lines 11350-11455 confidence: high

“mounted into the air with winged dragons” and flies aloft over Pelion, Othrys, and other places.

Medea escapes punishment by mounting winged dragons and flying aloft over many lands.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / BOOK THE SEVENTH. / EXPLANATION. / EXPLANATION.; lines 11350-11455 confidence: high

Cerambus, aided by Nymphs and lifted on wings, escapes when the earth is covered by the sea in the flood of Deucalion.

Cerambus is lifted into the air by Nymphs and escapes the Deucalion flood.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / BOOK THE SEVENTH. / EXPLANATION. / EXPLANATION.; lines 11457-11570 confidence: medium

Antheas, son of Eumelus, mounts Triptolemus' winged chariot while Eumelus sleeps, falls, and dies; some suppose a daughter was changed into a bird.

Antheas ascends Triptolemus' winged chariot while his father sleeps, falls, and is killed.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / BOOK THE FIFTH. / EXPLANATION.; lines 8008-8099 confidence: medium

Pyreneus recognizes the Muses, invites them inside during rain with feigned reverence, closes his house after the storm, prepares violence, and dies after trying to follow their winged escape from a tower.

The Muses escape by taking wing, while Pyreneus tries to follow from a height and falls to death.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / BOOK THE SEVENTH. / EXPLANATION.; lines 11039-11121 confidence: high

Medea recalls earlier feats involving bulls, dragon-born warriors, and the golden fleece guardian, then says she needs juices by which old age may be renewed and notes that a chariot has come drawn by winged dragons.

A heaven-sent chariot drawn by winged dragons bears Medea aloft while she gathers herbs from mountains, rivers, and shores for the renewal rite.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / BOOK THE SEVENTH. / EXPLANATION.; lines 11039-11121 confidence: high

Medea mounts a heaven-sent chariot drawn by winged dragons, flies over regions, and gathers herbs from mountains, rivers, waters, and shores, pulling some by the root and cutting others with a brazen sickle.

A chariot sent from heaven and drawn by winged dragons carries Medea aloft as she looks down and travels to gather herbs.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / BOOK THE SEVENTH. / EXPLANATION.; lines 11325-11347 confidence: low

Bacchus's nurses are called Nyseïdes in Book III, Hyades in the Fasti, and Dodonides by a Homeric commentator citing Pherecydes; the Hyades are placed among the constellations.

Bacchus's nurses, named as Hyades in the Fasti, are said to be placed among the constellations.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE SECOND.; lines 2615-2682 confidence: medium

The son of Clymene arrives by an ascending path, enters the house of his doubted parent, and turns toward his father's presence.

Phaëton arrives at the palace of the Sun by an ascending path and enters the house of his parent.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE SECOND.; lines 2615-2682 confidence: high

The Sun's palace is high and radiant, with precious materials and doors carved by Mulciber showing sea, earth, heaven, marine deities, lands, rivers, nymphs, country deities, and twelve zodiac signs.

Phaethon reaches the high palace of the Sun by an ascending path and enters the house of his doubted parent.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE SECOND.; lines 2684-2758 confidence: high

The road has a steep ascent, high middle point, and steep descent; Tethys receives him in waves below; the rotating heavens and stars move rapidly against his course.

The father describes a steep first road, a high middle heaven, a descent, rotating heavens, and celestial dangers on the route.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE SECOND.; lines 2684-2758 confidence: medium

Phaëton asks for his father’s chariot and command of the wing-footed horses for one day; the father regrets his oath and says he wishes he could deny the request.

Phaëton seeks to take the chariot on the heavenly road, which is described as steep, high, rotating, and full of celestial dangers.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE SECOND.; lines 2760-2842 confidence: medium

The youth leaps into the light chariot, stands aloft, rejoices to take the reins, and thanks his reluctant parent.

Phaëton enters the solar chariot, stands aloft, travels through air and clouds, and is carried among stars and heavenly signs.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE SECOND.; lines 2760-2842 confidence: high

The son leaps into the light chariot and receives the reins. The fiery horses Pyroeis, Eoüs, Æthon, and Phlegon beat at the barriers, which Tethys removes, and they begin moving through the air; the chariot is too light and unsteady.

The youth mounts a chariot drawn through the air and over the heavens, reaching a height from which the earth appears far below.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE SIXTH.; lines 9306-9426 confidence: low

Erigone, daughter of Icarus, was placed among the constellations.

Erigone is described as placed among the constellations.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE SIXTH.; lines 9306-9426 confidence: low

Erigone, daughter of Icarus, was placed among the constellations.

Erigone is said to have been placed among the constellations.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 1042-1088 confidence: high

The fable synopsis says the Giants attempted to become masters of heaven, Jupiter buried them under the mountains they had heaped for the assault, and Earth animated their blood into a cruel and fierce generation of men.

The Giants attempt to gain sovereignty over Heaven by piling mountains up to the stars.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 1042-1088 confidence: high

The fable heading summarizes that the Giants try to become masters of heaven by heaping mountains for their assault, and Jupiter buries them beneath the mountains.

The Giants attempt to master heaven by heaping mountains toward the stars.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 1091-1191 confidence: medium

Explanation: the Giant war is distinguished from Jupiter's war with the Titans; possible links are proposed to fallen angels, Babel, Cain's descendants, and Genesis giants.

The passage and explanatory note refer to Giants or snake-footed monsters attempting to reach or seize heaven and the skies.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 1091-1191 confidence: medium

The Milky Way is the high, white road for the gods to Jupiter's palace, with courts and residences of higher and lower deities nearby.

The Milky Way is described as the high road by which the gods reach Jupiter's royal palace and heavenly assembly.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3677-3764 confidence: high

Hyginus says Ericthonius was received into heaven as Auriga and that his leg deformity occasioned the claim that he was half man and half serpent; Apollodorus gives another parentage and says he dethroned Amphictyon and became fourth king of Athens.

Hyginus is cited as saying Ericthonius was received into heaven as Auriga, the Charioteer.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3677-3764 confidence: high

Hyginus says Ericthonius was received into heaven as Auriga and that his leg deformity caused the saying that he was half man and half serpent; Apollodorus says he dethroned Amphictyon and became fourth king of Athens.

After death Ericthonius is said to have been received into heaven as Auriga, the Charioteer.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5030-5135 confidence: medium

The note gives traditions of Semele's tragic end, Cadmus having Semele and her son thrown into the sea, Semele's burial, her divine name Thyone, and Bacchus descending to hell to bring her to heaven.

The explanatory note says Bacchus went down to hell, brought Semele from there, and carried her up to heaven, where she is associated with divine status.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5030-5135 confidence: medium

The explanation reports traditions: Cadmus has Semele and her son thrown into the sea; Semele is buried at Oreate; Apollodorus says she is deified as Thyone; Bacchus descends to hell, brings her away, and carries her to heaven; other authors give her divine honors.

The commentary says Bacchus goes down to hell, brings Semele away, and carries her up to heaven.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5656-5760 confidence: high

Footnote 87 identifies Amalthea as the goat that suckled Jupiter and explains her Olenian name through Olenus or constellation placement near Auriga; the constellation’s rising and setting were thought to produce showers.

Amalthea, Taygete, and the Hyades are each connected with placement among constellations, with Jupiter explicitly placing the Hyades there.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7245-7295 confidence: medium

Perseus is carried by fitful winds through the sky over the whole world, sees the Bears and Crab, moves west and east, and stops in Atlas's western kingdom to rest as day declines.

Perseus is carried through the sky over the whole world and stops in the western extremity associated with Atlas.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7245-7295 confidence: medium

Perseus is carried by fitful winds through boundless space, looks down from the sky, flies over the whole world, and repeatedly sees constellations and directions.

Perseus flies over the whole world through the sky and stops at the western part of the world near Atlas's kingdom.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7395-7479 confidence: medium

Perseus binds on his wings, carries his crooked weapon, flies through the air, sees Ethiopia and Cepheus’s lands, and the text says Ammon ordered innocent Andromeda punished for her mother’s tongue.

Perseus uses wings to fly through the air, rises into the clouds, and attacks the monster from above.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7481-7575 confidence: medium

Pegasus and his brother are produced from Medusa's blood; Perseus also recounts dangers of his long journey, lands and seas seen from on high, and stars reached with his wings.

Perseus recounts the seas and lands seen beneath him from above and the stars reached with his wings.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7481-7575 confidence: medium

Perseus adds the dangers of his long journey, including seas and lands seen from on high and stars reached with his wings.

Perseus reports seeing seas and lands beneath him from on high and reaching stars with his wings.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 8991-9085 confidence: medium

Ceres yokes two dragons to her chariot, travels through mid-air, reaches Triptolemus, and orders him to scatter entrusted seeds in fallow and restored ground.

Ceres and Triptolemus travel through the sky or mid-air in a chariot drawn by dragons or snakes.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 8991-9085 confidence: medium

Ceres yokes two dragons to her chariot, travels through the air, goes to Triptolemus, and orders him to scatter entrusted seeds in fallow and restored cultivated ground.

Ceres’ dragon-drawn chariot travels through the air, and Triptolemus says the sky made a way for him.
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The Metamorphoses of Ovid, Books I-VII INTRODUCTION. / THE METAMORPHOSES. / BOOK THE FIRST. / EXPLANATION.; lines 694-783 confidence: medium

Other animals look downward to Earth; Man is given an erect countenance to look upward to the heavens and stars, and rude earth assumes the previously unknown form of Man.

Man is distinguished from animals by receiving a face able to look upward to the heavens and stars.
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The Metamorphoses of Ovid, Books I-VII LITERALLY TRANSLATED WITH NOTES AND EXPLANATIONS / INTRODUCTION. / BOOK I. / BOOK II.; lines 250-281 confidence: medium

Juno changes Calisto into a bear; Arcas is about to pierce her with an arrow; Jupiter places both Calisto and Arcas among the constellations.

Jupiter places Calisto and Arcas among the constellations.
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The Metamorphoses of Ovid, Books I-VII LITERALLY TRANSLATED WITH NOTES AND EXPLANATIONS / INTRODUCTION. / BOOK I. / BOOK II.; lines 250-281 confidence: medium

Jupiter visits earth to repair fire damage, sees Calisto, assumes Diana's form and debauches her; Juno changes Calisto into a bear; Arcas is about to shoot her, and Jupiter places both among the constellations.

Jupiter places Calisto and Arcas among the constellations when Arcas is about to shoot his transformed mother.
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The Metamorphoses of Ovid, Books I-VII The Metamorphoses of Ovid, Books I-VII / LITERALLY TRANSLATED WITH NOTES AND EXPLANATIONS / INTRODUCTION. / BOOK I.; lines 225-247 confidence: medium

Chaos is divided by the Deity into four elements; man is created from earth and water; the Four Ages follow; the Giants seek heaven's sovereignty, are slain by Jupiter, and a new race arises from their blood.

The Giants aspire to sovereignty of the heavens and are slain by Jupiter.
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The Metamorphoses of Ovid, Books VIII-XV BOOK THE EIGHTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 899-983 confidence: medium

Minos imprisons Daedalus after learning of his assistance to Pasiphae; Pasiphae helps Daedalus escape in a prepared ship; sails allow him to escape oared galleys; Icarus falls into the sea or dies near a named island; poets turn these events into the fiction of wings and ignored advice.

The explanation says the poets disguised Daedalus’s sail-assisted escape and Icarus’s death under the fiction of wings and the son’s failure to heed paternal advice.
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The Metamorphoses of Ovid, Books VIII-XV BOOK THE EIGHTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 985-1065 confidence: medium

Nestor escapes by using his lance to spring into the branches of a nearby tree. The boar whets its tusk on an oak and gores the thigh of Othriades.

Nestor avoids death by planting his lance and springing into the branches of a nearby tree, where he looks down safely at the boar.
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The Metamorphoses of Ovid, Books VIII-XV BOOK THE FIFTEENTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 13198-13289 confidence: high

Theseus implores Neptune, who sends a sea monster to frighten Hippolytus' horses; Hippolytus is thrown from his chariot and killed, with a rationalized explanation of runaway horses and rocks also given.

Hippolytus is killed, later said to be translated to heaven as Auriga, and in another later tradition restored to life by Aesculapius and known in Italy as Virbius.
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The Metamorphoses of Ovid, Books VIII-XV BOOK THE FIFTEENTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 13198-13289 confidence: high

The Troezenians honor Hippolytus with a temple, priest, and yearly sacrifices; young women cut hair before marriage and bring it to his temple; he is said to become Auriga; later authors say Aesculapius restores him to life and he appears in Italy as Virbius.

The passage states that the gods translated Hippolytus to the heavens and changed him into Auriga.
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The Metamorphoses of Ovid, Books VIII-XV BOOK THE NINTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3008-3100 confidence: high

The myth concludes with Hercules’ assumption into Olympus: his mortal part is consumed by fire, his shade descends to Hades, his divine portion rises from the pyre in a thunder-cloud, and he marries Youth, daughter of his reconciled foe.

The mortal part is consumed by fire, the shade descends to Hades, and the divine portion mounts from the pyre in a thunder-cloud to Olympus.
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The Metamorphoses of Ovid, Books VIII-XV BOOK THE NINTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3008-3100 confidence: high

The myth concludes with Hercules’ assumption into Olympus: his mortal part is burned, his shade descends to Hades, and his divine portion mounts from the pyre in a thunder-cloud before marrying Youth, daughter of the reconciled Hera.

Hercules’ mortal part is consumed by fire, his shade descends to Hades, and his divine portion mounts from the pyre to Olympus.
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The Metamorphoses of Ovid, Books VIII-XV BOOK THE TENTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 4421-4482 confidence: medium

The fable summary states that Jupiter, charmed by Ganymede, transformed into an Eagle to carry him off; Ganymede was taken into Heaven and made cup-bearer of the Divinities.

Jupiter transforms into an Eagle to carry off Ganymede, who is taken into Heaven and made cup-bearer of the Divinities.
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The Metamorphoses of Ovid, Books VIII-XV BOOK THE TENTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 4421-4482 confidence: medium

The fable states Jupiter is charmed by Ganymede, transforms into an eagle, carries him to Heaven, and makes him cup-bearer; the narration says Jupiter desires Ganymede, takes eagle form, carries off the youth of Ilium, and Ganymede serves nectar to Jove against Juno's will.

The fable summary says Ganymede is taken up into Heaven and made cup-bearer of the divinities; the narration says he serves nectar to Jove.
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The Metamorphoses of Ovid, Books VIII-XV BOOK XI. / BOOK XII. / BOOK XIII. / BOOK XIV.; lines 373-392 confidence: medium

"Æneas is now made a Deity."

Aeneas is made a deity; Romulus is made a deity as Quirinus; Hersilia becomes the Goddess Hora.
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The Metamorphoses of Ovid, Books VIII-XV BOOK XII. / BOOK XIII. / BOOK XIV. / BOOK XV.; lines 395-408 confidence: high

The poet relates the deification of Julius Caesar and his change into a star, then foretells imperishable fame for himself.

Julius Caesar is deified and changed into a star.
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The Metamorphoses of Ovid, Books VIII-XV BOOK XII. / BOOK XIII. / BOOK XIV. / BOOK XV.; lines 395-408 confidence: high

The poet relates Julius Caesar’s deification and change into a star, and foretells imperishable fame for himself.

Julius Caesar is deified and changed into a star.
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The Metamorphoses of Ovid, Books VIII-XV BOOK XIV. / BOOK XV. / BOOK THE EIGHTH. / EXPLANATION.; lines 635-725 confidence: high

Liber embraces and aids the deserted Ariadne, removes her crown, places it in the heavens, and its jewels become fires that settle in the preserved shape of a crown between other constellations.

Liber places Ariadne’s crown in the heavens; its jewels become fires and settle while retaining the crown’s shape.
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The Metamorphoses of Ovid, Books VIII-XV BOOK XIV. / BOOK XV. / BOOK THE EIGHTH. / EXPLANATION.; lines 635-725 confidence: medium

Liber embraces and aids the deserted Ariadne and places her crown in the heavens; the jewels change into fires and settle as a crown-shaped constellation between Hercules and the serpent-holder.

Liber places Ariadne's crown in the heavens, where its jewels become fires and form a constellation.
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The Metamorphoses of Ovid, Books VIII-XV BOOK XV. / BOOK THE EIGHTH. / EXPLANATION. / EXPLANATION.; lines 728-812 confidence: high

Daedalus hates exile in Crete, is enclosed by the sea, says Minos may control land and sea but not the air, and constructs birdlike wings from feathers, thread, and wax while Icarus playfully handles the dangerous materials.

Daedalus, trapped because Minos controls land and sea, declares the sky open and constructs wings for escape.
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The Metamorphoses of Ovid, Books VIII-XV BOOK XV. / BOOK THE EIGHTH. / EXPLANATION. / EXPLANATION.; lines 728-812 confidence: high

The fable summary says Daedalus makes wings to escape Crete; Icarus flies too high, loses his wings when the Sun melts them, and dies in the sea; Daedalus throws Perdix from a tower, but Minerva transforms him into a partridge.

The fable summary says Icarus disregards his father, flies too high, the Sun melts his wings, and he dies in the sea.
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The Metamorphoses of Ovid, Books VIII-XV BOOK XV. / BOOK THE EIGHTH. / EXPLANATION. / EXPLANATION.; lines 728-812 confidence: high

Daedalus hates Crete and exile, is enclosed by the sea, and says Minos may control land and sea, but the skies are open and he will go that way.

Daedalus is confined by sea and Minos’s control of land and sea, so he makes wings and plans to leave by the sky.
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The Metamorphoses of Ovid, Books VIII-XV BOOK XV. / BOOK THE EIGHTH. / EXPLANATION. / EXPLANATION.; lines 728-812 confidence: high

The fable summary states that Daedalus makes wings to escape Crete; Icarus flies too high, the Sun melts his wings, and he dies in the sea; Daedalus later throws Perdix from a tower, but Minerva saves and transforms him into a partridge.

The fable summary says Icarus ignores advice, flies too high, has his wings melted by the Sun, and dies in the sea.
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The Metamorphoses of Ovid, Books VIII-XV BOOK XV. / BOOK THE EIGHTH. / EXPLANATION. / EXPLANATION.; lines 814-896 confidence: high

Icarus leaves his guide, rises higher toward heaven, the sun melts the wax of the wings, and he falls into the water while calling his father.

Icarus rises higher after forsaking his guide; the sun melts the wax and he falls into the water.
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The Metamorphoses of Ovid, Books VIII-XV BOOK XV. / BOOK THE EIGHTH. / EXPLANATION. / EXPLANATION.; lines 814-896 confidence: high

Daedalus tests the wings, gives Icarus wings, and tells him to keep the middle course so water will not clog the wings and the sun's fire will not scorch them.

Daedalus and Icarus fly through the air on artificial wings; Icarus ascends too high and falls when the sun melts the wax.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / BOOK THE FIFTEENTH. / EXPLANATION. / EXPLANATION.; lines 12858-12942 confidence: medium

The fable summary states: Egeria changes into a fountain; Hippolytus dies after his horses fear a sea-monster and becomes Virbius; Tages rises from earth; Romulus's lance becomes a cornel-tree; Cippus becomes horned and chooses exile.

Hippolytus is killed after a chariot accident and becomes a god named Virbius.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / BOOK THE NINTH. / EXPLANATION. / EXPLANATION.; lines 2575-2662 confidence: medium

After Deianira’s despair, Hercules consults an oracle, is ordered to Mount Oeta to raise a funeral pile, lies down on it, and Philoctetes kindles the consuming fire; a variant says he died at Trachyn and his corpse was burned on Mount Oeta.

Hercules goes to Mount Oeta, lies on a funeral pile, is consumed by fire, and is then worshipped as a Demigod; another version adds thunder and heavenly lightning.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / BOOK THE FIFTEENTH. / EXPLANATION.; lines 12222-12301 confidence: medium

The speaker describes leaving earth, ranging among stars, being borne amid clouds, supported on Atlas's shoulders, and looking down to advise wandering minds.

The speaker says it delights him to leave earth, move among stars and clouds, be supported by Atlas, and look down on confused minds.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / BOOK THE FIFTEENTH. / EXPLANATION.; lines 12222-12301 confidence: medium

The speaker claims divine prompting, announces Delphic warnings and hidden revelations, and imagines ranging among stars, clouds, and Atlas’s shoulders to view human minds and fate.

The speaker describes leaving earth, ranging among stars and clouds, being supported by Atlas, and looking down on confused minds.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / BOOK THE FIFTEENTH. / EXPLANATION.; lines 12563-12665 confidence: high

Helenus foretells that Phrygian posterity will build an unparalleled city, and that one born from Iülus's blood will make it mistress of the world before heaven becomes his destination.

The one born from the blood of Iülus is foretold to make the city mistress of the world, after which the aethereal abodes will gain him and heaven will be his destination.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / BOOK THE FIFTEENTH. / EXPLANATION.; lines 12563-12665 confidence: high

Helenus foresees Phrygian posterity building a uniquely great city; one of Iulus' blood will make it mistress of the world and then go to heaven.

The descendant of Iulus is said to be gained by the aethereal abodes and destined for heaven after the earth has enjoyed his presence.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / BOOK THE NINTH. / EXPLANATION.; lines 2235-2321 confidence: high

The fable summary recounts Hercules returning with Deïanira, Nessus carrying her over the Evenus, Nessus' attempted abduction, Hercules shooting him, Nessus' blood-dipped tunic as a false fidelity charm, Deïanira sending it after hearing of Iole, Hercules' torment, Lychas' rock transformation, the funeral pile lit by Philoctetes, and Jupiter translating Hercules to heaven.

Hercules lies on a funeral pile, dies in the flames, and is translated by Jupiter to heaven among the gods.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / BOOK THE NINTH. / EXPLANATION.; lines 2235-2321 confidence: high

The fable summary recounts Hercules returning with Deïanira, Nessus carrying her over the Evenus, Nessus' attempted abduction, Hercules shooting him, Nessus' blood-dipped tunic as a false fidelity charm, Deïanira sending it after hearing of Iole, Hercules' torment, Lychas' rock transformation, the funeral pile lit by Philoctetes, and Jupiter translating Hercules to heaven.

Hercules is called the son of Jupiter, and Jupiter translates him to the heavens after his death.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / BOOK THE NINTH. / EXPLANATION.; lines 2235-2321 confidence: high

The fable synopsis recounts Hercules entrusting Deïanira to Nessus, Nessus’ attempted abduction and death by arrow, the blood-dipped tunic, Deïanira sending it because of Iole, Hercules’ torment, Lychas’ transformation into rock, the funeral pile, Philoctetes’ torch, and Jupiter’s translation of Hercules to the gods.

Hercules lies on a funeral pile, expires in the flames, and Jupiter translates him to heaven among the gods.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / BOOK THE NINTH. / EXPLANATION.; lines 2393-2473 confidence: high

Hercules cuts Oeta's trees, raises a pile, orders the son of Poeas to take his bow, quiver, and arrows destined again for the Trojan realms, and lies on the pyre with the Nemean lion skin and club while flames are put beneath it.

Hercules lies on a flaming pyre, and Jupiter says the immortal part derived from him will be received into the celestial regions.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / BOOK THE NINTH. / EXPLANATION.; lines 2393-2473 confidence: high

The flames spread and reach Hercules’ limbs while he despises them, and the gods are alarmed for the protector of the earth.

Jupiter states that Hercules will conquer the flames, that the maternal part is subject to fire, and that the paternal immortal part will be received into the celestial regions.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / BOOK THE NINTH. / EXPLANATION.; lines 2475-2572 confidence: high

“the omnipotent Father, taking up among encircling clouds, bears aloft amid the glittering stars, in his chariot drawn by {its} four steeds”

Jupiter takes Hercules among encircling clouds and bears him aloft amid the glittering stars in a four-horse chariot.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / BOOK THE NINTH. / EXPLANATION.; lines 2475-2572 confidence: high

“the omnipotent Father, taking up among encircling clouds, bears aloft amid the glittering stars, in his chariot drawn by its four steeds.”

Jupiter bears Hercules aloft among clouds and glittering stars in a chariot.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 10178-10207 confidence: medium

Diodorus says Glaucus appeared to the storm-tossed Argonauts; Apollonius says he foretold divine reception for Hercules, Castor, and Pollux.

Glaucus foretells that Hercules, Castor, and Pollux will be received among the gods.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 11409-11506 confidence: medium

The fable heading summarizes that Turnus burns Aeneas’ fleet, Cybele transforms the ships into sea nymphs, Ardea burns and produces a bird, and Venus obtains from Jupiter that her son be received among the gods.

The fable heading states that Venus obtains from Jupiter that her son be received among the gods after heroic deeds.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 11508-11560 confidence: high

Æneas' merit ends divine resentment; Iülus' power is established; Venus asks her father to grant Æneas godhead and cites his earlier passage through the Stygian realms.

Æneas is described as meritorious and ripe for heaven; the gods grant the gift, his mortal element is removed, and he is made a god.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 11563-11661 confidence: high

Some ancient authors say Aeneas killed Turnus, married Lavinia, was killed in battle with Mezentius, his body was not found, and his goddess mother translated him to heaven as Jupiter Indiges.

Aeneas' body is not found after battle, and his goddess mother is said to translate him to heaven, where he is honored as Jupiter Indiges.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 11563-11661 confidence: high

The note reports that some ancient authors said Aeneas died in battle with Mezentius after marrying Lavinia, his body was not found, and his goddess mother was said to translate him to heaven as Jupiter Indiges.

Aeneas's body is not found after battle, and his goddess mother is said to translate him to heaven.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 11724-11824 confidence: medium

The fable summary says Vertumnus tells Pomona of Anaxarete and Iphis; it also says Romulus builds Rome and becomes its first king, Tatius wars against him, Juno and Venus support opposing sides, and Romulus and Hersilia become deities as Quirinus and Ora.

The fable summary states that Romulus, Rome’s builder and first king, and Hersilia are added to the number of deities under the names Quirinus and Ora.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 11826-11915 confidence: high

After Tatius' death, Mars addresses the father of gods and men, saying the Roman state is established and asking that the promised reward be fulfilled by removing Romulus from earth and admitting him to heaven.

Mars asks Jupiter to remove Romulus from earth and admit him to heaven; Jupiter signals assent, Mars carries Romulus away, and a heavenly form as Quirinus succeeds his mortal body.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 11826-11915 confidence: medium

As Hersilia mourns, Juno commands Iris to descend by her bending path and tell Hersilia to cease weeping and go to the grove on the hill of Quirinus if she wishes to see her husband.

Hersilia mourns Romulus as lost; Juno sends Iris to guide her to the grove of Quirinus so she may see her husband, and Hersilia asks to be led to him.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 11826-11915 confidence: high

Mavors, with helmet laid aside, asks the parent of gods and men to fulfill the promise to raise Romulus, his deserving grandson, to the azure heaven.

Mavors asks that Romulus be removed from earth and admitted to heaven; the high god signals assent, and Romulus is taken up and transformed into Quirinus.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 11917-11982 confidence: high

“with the virgin daughter of Thaumas she ascended the hill of Romulus. There, a star falling from the skies, fell upon the earth; the hair of Hersilia set on fire from the blaze of this, ascended with the star to the skies.”

Hersilia ascends with a star to the skies after the star's blaze sets her hair on fire.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 11917-11982 confidence: high

Hersilia ascends the hill of Romulus with the virgin daughter of Thaumas; a falling star reaches earth, ignites Hersilia's hair, and she ascends with the star to the skies.

Hersilia's hair is ignited by a falling star and she ascends with the star to the skies.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 11985-12039 confidence: high

One reported opinion says Romulus disappeared while addressing his army after the sky darkened and a violent tempest came, leading to belief that Mars had taken him up to heaven.

One account reports that Romulus vanishes during a dark tempest and is believed to have been taken up to heaven by Mars.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 11985-12039 confidence: high

Opinions differ on Romulus' death: some say he disappeared during darkness and violent tempest and was believed taken to heaven by Mars; others say citizens or officers killed him, dismembered him, and carried off portions for private burial.

Romulus disappears during storm and darkness, is believed taken to heaven by Mars, appears posthumously according to Julius Proculus, and receives divine honors as Quirinus.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 13517-13608 confidence: high

Fable summary: Julius Cæsar is assassinated in the Senate-house and, by Venus's intercession, changed into a star; the poet compliments Augustus and promises immortality to himself.

The fable summary states that Cæsar is changed into a star through Venus's intercession, and the narration speaks of Cæsar becoming a new planet and star with a brilliant train.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 13517-13608 confidence: medium

The fable summary says Julius Caesar is assassinated and changed into a star; the narrative says Caesar becomes a deity in his city, a new planet and star, and praises him as father of Augustus.

Julius Caesar is described as being made a divinity and changed into a new planet and star with a brilliant train after the assassination context is introduced.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 13610-13702 confidence: high

Jove commands: change the soul snatched from the murdered body into a beam of light, so that the Deified Julius may look down from his lofty abode on the Capitol and Forum.

Caesar's soul is taken from the murdered body, transformed into light, and carried above the moon as a star; Augustus is also expected eventually to approach heaven.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 13610-13702 confidence: high

Jove says the one for whom Cytherea is anxious has completed his earthly years and will be caused by her and his son to reach heaven as a deity and receive temple worship.

Caesar's soul is removed from his murdered body, carried to heaven, changed into light and fire, and made a star identified with the Deified Julius.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 13610-13702 confidence: medium

The poet declares his completed work indestructible by Jove's anger, fire, steel, or time, says death can affect only his body, and predicts that his better part, name, and fame will survive among nations through all ages.

The poet says his better part will be raised immortal above the stars and that his name and work will survive fire, steel, time, death, and political expansion.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 13739-13798 confidence: high

The poet concludes with Julius Caesar’s apotheosis, compliments Augustus as more worthy of divine honors, and notes Augustus’ worship and altars during his lifetime.

Julius Caesar’s apotheosis is the named subject; his soul is said to take a place among the stars, he is represented ascending to heaven, receives temple, priesthood, altar, sacrifices, vows, and public decree as a divinity.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 13739-13798 confidence: high

Romans derive origin from Aeneas; Venus is said to secure Caesar’s apotheosis; after Caesar’s murder and public games, a new star or comet is interpreted as Caesar’s deified soul among the stars; other prodigies include pallid sun, blood rain, obscured moon and stars, speaking beasts, and dead rising.

A new star or comet during games for Caesar is identified as the deified Julius’ soul taking its place among the stars through Venus’ agency.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 13739-13798 confidence: high

The explanation says Ovid concludes with the apotheosis of Julius Caesar and compliments Augustus as worthy of divine honors with a long reign.

The passage centers on Julius Caesar's deification after murder, his soul's placement among the stars, ascent imagery, and public cult honors.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 13739-13798 confidence: high

During the games a new star or comet appeared; it was announced that the deified Julius's soul had taken its place among the stars and that Venus had procured the honor.

A new star or comet during public games is interpreted as the deified Caesar's soul taking its place among the stars.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 1676-1772 confidence: high

The immortals say they are divinities, announce deserved punishment for the impious neighborhood, and command the couple to leave for the mountain summit.

The gods announce punishment for the impious neighborhood, instruct the couple to ascend the mountain, and the couple sees the surrounding area sink in a morass while their abode remains.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 4485-4585 confidence: medium

Tros sends Ganymede into Lydia to sacrifice at Jupiter's temple; Tantalus imprisons him as a suspected spy; the arrest under an eagle ensign is said to produce the report that Jupiter carried him off as an eagle.

The passage recounts the report that Ganymede was carried off by Jupiter in eagle form, made Jupiter's cup-bearer, and placed among the constellations.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 4485-4585 confidence: medium

The text speculates about why Jupiter made Ganymede his cup-bearer and says poets place him among the constellations as Aquarius, the Water-bearer.

The poets are said to place Ganymede among the constellations as Aquarius; Apollo would have placed Hyacinthus in the heavens if fate allowed.
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The Metamorphoses of Ovid, Books VIII-XV OF THE / PRINCIPAL TRANSFORMATIONS MENTIONED IN / THE METAMORPHOSES. / BOOK VIII.; lines 234-271 confidence: medium

Minos returns to Crete, has the Labyrinth erected with Dædalus's help, encloses the Minotaur, feeds it Athenian captives; Theseus slays it, escapes with Ariadne's aid, deserts Ariadne on Dia, and Bacchus places her crown among the constellations.

Ariadne helps Theseus, is deserted on Dia, and Bacchus places her crown among the constellations.
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The Metamorphoses of Ovid, Books VIII-XV OF THE / PRINCIPAL TRANSFORMATIONS MENTIONED IN / THE METAMORPHOSES. / BOOK VIII.; lines 234-271 confidence: high

Dædalus invents wings and flies from Crete; Icarus accompanies him and drowns; a partridge rejoices during the funeral rites and is identified as transformed Perdix or Talus, cast from Minerva's temple after being envied for ingenuity.

Dædalus invents wings and flies away; Icarus accompanies him and drowns.
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The Metamorphoses of Ovid, Books VIII-XV OF THE / PRINCIPAL TRANSFORMATIONS MENTIONED IN / THE METAMORPHOSES. / BOOK VIII.; lines 234-271 confidence: medium

Daedalus invents wings and flies from Crete; Icarus accompanies him and is drowned; the partridge rejoices as Daedalus performs funeral rites; Perdix or Talus had been thrown from Minerva's temple and transformed into that bird.

Daedalus invents wings and flies away from Crete while Icarus accompanies him and drowns.
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The Metamorphoses of Ovid, Books VIII-XV PRINCIPAL TRANSFORMATIONS MENTIONED IN / THE METAMORPHOSES. / BOOK VIII. / BOOK IX.; lines 274-294 confidence: high

Hercules is conveyed to heaven and enrolled among the Deities.

Hercules is conveyed to heaven and enrolled among the Deities after the poisoning episode.
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The Metamorphoses of Ovid, Books VIII-XV PRINCIPAL TRANSFORMATIONS MENTIONED IN / THE METAMORPHOSES. / BOOK VIII. / BOOK IX.; lines 274-294 confidence: high

Deïanira distrusts Hercules's affection and sends him the garment; he puts it on and his vitals are consumed by venom.

After Hercules is poisoned and described as dying, he is conveyed to heaven and enrolled among the Deities.
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The Mysteries of Mithra DOCTRINE OF THE MITHRAIC MYSTERIES III / DOCTRINE OF THE M1THRAIC MYSTERIES 113 / DOCTRINE OF THE MITHRAIC MYSTERIES 115 / DOCTRINE OF THE MITHRAIC MYSTERIES I IQ; lines 4922-4958 confidence: medium

A name rendered as “M^oa” voyages in the spheres above on a cart drawn by white bulls; an animal of reproduction and spring is assigned to a goddess presiding over plant increase and the generation of living creatures.

A figure is described as voyaging in the spheres above on a cart drawn by white bulls.
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The Mysteries of Mithra DOCTRINE OF THE MITHRAIC MYSTERIES IOQ / THE MYSTERIES OF MITHRA / MITHRAIC LEONTOCEPHALOUS KRONOS. / DOCTRINE OF THE MITHRAIC MYSTERIES III; lines 4658-4730 confidence: medium

The demoniac confederates of the King of Hell ascend to assault Heaven and try to dethrone the successor of Kronos; they are shattered like the Greek giants by the ruler of the gods and hurled backward into the abyss.

Demoniac confederates ascend to assault Heaven, attempt to dethrone the successor of Kronos, and are hurled backward into the abyss after defeat.
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The Mysteries of Mithra DOCTRINE OF THE MITHRAIC MYSTERIES 125 / DOCTRINE OF THE MITHRAIC MYSTERIES 12? / THE MYSTERIES OF MITHRA / DOCTRINE OF THE MITHRAIC MYSTERIES 1 29; lines 5300-5337 confidence: medium

The two dadophori and the tauroctonous hero formed a triad referred to as the triple Mithra.

The triple Mithra is interpreted as the star of day announced in the morning, reaching the zenith at midday, and falling toward the horizon at night.
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The Mysteries of Mithra DOCTRINE OF THE MITHRAIC MYSTERIES 145 / DOCTRINE OF THE MITHRAIC MYSTERIES 147 / DOCTRINE OF THE MITHRAIC MYSTERIES 149 / THE MITHRAIC LITURGY 153; lines 6116-6190 confidence: high

Primitive titles Raven and Lion were supplemented to reach seven; seven initiation degrees correspond to seven planetary spheres traversed by the soul to reach the blessed abode.

The seven initiation degrees are explicitly correlated with the seven planetary spheres traversed by the soul to reach the abode of the blessed.
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The Mysteries of Mithra INDEX / INDEX / INDEX / INDEX; lines 9402-9529 confidence: medium

The Mithra entry lists typical representations and legends: tauroctonous Mithra, birth from the rock, combat with the bull, his dog, creator status, guidance to heaven, and causing living waters to leap forth.

The index lists Mithra as guide to heaven.
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The Mysteries of Mithra MITHRA1C ART / BIRTH OF ERICHTHONIOS. / MITHRAIC ART 22? / INDEX; lines 8733-8847 confidence: high

“Ascension, Mithraic, 194.”

The index explicitly lists “Ascension, Mithraic.”
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The Mysteries of Mithra MITHRAIC BAS-RELIEF OF OSTERBURKEN. / MITHRAISM IN THE ROMAN EMPIRE / THE MYSTERIES OF MITHRA / MITHRAISM IN THE ROMAN EMPIRE; lines 2511-2576 confidence: high

The monument shows twelve scenes from the life of Mithra, including his birth from rocks, his capture of the bull and carrying it to the cave, and his ascent to Ahura-Mazda.

The passage lists Mithra's ascent to Ahura-Mazda among the scenes from Mithra's life.
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The Mysteries of Mithra MITHRAISM AND THE RELIGIONS OF THE EMPIRE IQI / THE MYSTERIES OF MITHRA / MITHRAISM AND THE RELIGIONS OF THE EMPIRE IQ3 / IQ4 THE MYSTERIES OF MITHRA; lines 7516-7551 confidence: medium

The passage reports an apparent attempt to see the Iranian hero as a counterpart to Jesus, and says disciples of the Magi probably contrasted Mithraic shepherd worship, communion, and ascension with those of the Gospels.

The passage explicitly names Mithraic ascension among items contrasted with the Gospels.
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The Mysteries of Mithra NABARZE / VOTIVE INSCRIPTION TO MITHRA NABARZE / DOCTRINE OF THE MITHRAIC MYSTERIES 143 / DOCTRINE OF THE MITHRAIC MYSTERIES 145; lines 5827-5901 confidence: high

Initiates know formulas to appease guardians; the soul traverses zones and gives up qualities to the Moon, Mercury, Venus, Sun, Mars, Jupiter, and Saturn.

The soul traverses celestial zones, sheds attributes at planetary levels, and enters the eighth heaven.
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The Mysteries of Mithra Q6 THE MYSTERIES OF MITHRA / MITHRA AND THE IMPERIAL POWER 97 / M1THRA AND THE IMPERIAL POWER 99 / MITHRA AND THE IMPERIAL POWER IOI; lines 4329-4402 confidence: high

Mystery psychology says souls pre-existed in the empyrean, descended to earth to animate bodies, traversed planetary spheres, and received planetary qualities.

The passage describes souls pre-existing in the empyrean, descending through planetary spheres, and rulers returning after death to the starry heavens.
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The Mysteries of Mithra Q6 THE MYSTERIES OF MITHRA / MITHRA AND THE IMPERIAL POWER 97 / M1THRA AND THE IMPERIAL POWER 99 / MITHRA AND THE IMPERIAL POWER IOI; lines 4329-4402 confidence: high

The common mortal pictured the emperor after death, “like Mithra at the end of his career,” as “borne heavenward by Helios in his resplendent chariot.”

The dead emperor is pictured, like Mithra, as borne heavenward by Helios in a resplendent chariot.
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The Mysteries of Mithra THE MITHRAIC LITURGY 155 / THE MITHRAIC LITURGY 157 / THE MITHRAIC LITURGY / I6O THE MYSTERIES OF MITHRA; lines 6344-6458 confidence: medium

The love feasts are described as ritual commemorations of the banquet Mithra celebrated with the Sun before his ascension; sacred wine is said to give vigor, prosperity, wisdom, power against malignant spirits, and immortality.

The author states that the love feasts commemorate Mithra's banquet with the Sun before Mithra's ascension.
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The Mysteries of Mithra THE MITHRAIC LITURGY 157 / THE MITHRAIC LITURGY / I6O THE MYSTERIES OF MITHRA / THE MITHRAIC LITURGY; lines 6461-6501 confidence: medium

The speaker believes himself beyond the world and says he has crossed death’s boundaries, trodden Proserpine’s threshold, traversed the elements, and returned to earth.

The ecstatic participant believes himself beyond the limits of the world, while the quoted formula includes traversal of the elements and approach to gods above and below.
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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

Mithra's Last Supper with Helios and companions is commemorated by initiated love feasts; then the gods ascend, and Mithra is borne by the Sun's radiant quadriga across the Ocean.

After Mithra's terrestrial mission ends, the gods ascend, and Mithra is carried by the Sun's quadriga across the Ocean.
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The Mysteries of Mithra THE MYSTERIES OF MITHRA / NABARZE / VOTIVE INSCRIPTION TO MITHRA NABARZE / DOCTRINE OF THE MITHRAIC MYSTERIES 143; lines 5753-5824 confidence: high

A meritorious soul is borne aloft; the heavens have seven planetary spheres, and a temple ladder of eight gates symbolizes the road to the fixed stars, with passage through guarded gates.

A soul whose merits outweigh faults is borne aloft, and a route upward through heavenly spheres and gates is described.
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The Mysteries of Mithra THE MYSTERIES OF MITHRA / THE ORIGINS OF MITHRAISM / THE ORIGINS OF MITHRAISM 3 / THE ORIGINS OF MITHRAISM 5; lines 699-770 confidence: high

Mithra, Sraosha, and Rashnu protect the soul of the just from demons that seek to drag it to Hell; under their guardianship it soars to Paradise; the author says this Iranian belief gave birth to the doctrine of redemption by Mithra in the Occident.

The soul of the just is protected from demons by Mithra, Sraosha, and Rashnu and then soars aloft to Paradise.
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The Mysteries of Mithra TIME. / MITHRA1C ART / BIRTH OF ERICHTHONIOS. / MITHRAIC ART 22?; lines 8659-8730 confidence: high

The Sun raising his ally out of the Ocean served to express Elijah's ascension in the chariot of fire.

The Sun raising an ally from the Ocean is said to express Elijah's ascension in the chariot of fire.
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egyptian

Development of Religion and Thought in Ancient Egypt ASCENT TO THE SKY / LECTURE IV / THE EARLIEST CELESTIAL HEREAFTER 119 / THE EARLIEST CELESTIAL HEREAFTER 121; lines 4429-4501 confidence: high

The passage says Egyptians especially delighted in the idea of voyaging with Re across the sky to the west and expected to find a celestial Nile as a source of joy in the afterlife.

The deceased king embarks in the barque of Re, joins or seeks passage with its crew, and rows Re across the sky to the west on the celestial Nile.
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Development of Religion and Thought in Ancient Egypt Development of Religion and Thought in Ancient Egypt / LECTURE I / THE ORIOINS 9 / TEE ORIGINS 27; lines 1501-1634 confidence: high

Horus and Set stand on either side of the dead, hold the dead person's arms, and aid ascent to the Sun-god.

Horus and Set aid the dead's ascent to the Sun-god, and Set is linked to a ladder used for that ascent.
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Development of Religion and Thought in Ancient Egypt Development of Religion and Thought in Ancient Egypt / LECTURE I / THE ORIOINS 9; lines 283-390 confidence: high

A prayer for King Pepi asks that he receive the two fingers once given when sky separated from earth and the gods ascended; it refers to a ship of seven hundred and seventy cubits built by gods of Buto and shaped by eastern gods.

The prayer asks that King Pepi receive divine aid to reach the sky, invoking the time when the gods ascended after sky and earth were separated.
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Development of Religion and Thought in Ancient Egypt EMERGENCE OF THE MORAL SENSE 167 / EMSBGENCB OF THE MORAL SENSE 169 / EMERGENCE OF THE MORAL SENSE 171 / EMERGENCE OF THE MORAL SENSE 173; lines 6445-6521 confidence: medium

Every god assisting Pharaoh to the sky must be justified before Geb; a refractory god is punished by not ascending to the house of Horus in the sky on the day of the Geb hearing.

A god assisting Pharaoh to the sky must be justified before Geb, and a refractory god is barred from ascending to the house of Horus in the sky.
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Development of Religion and Thought in Ancient Egypt LIFE AFTER DEATH 65 / LIFE AFTER DEATH 67 / LIFE AFTER DEATH 69 / ASCENT TO THE SKY; lines 2588-2697 confidence: medium

The Pharaoh expects his tomb and endowments to endure; beneath a vast mountain of stone he expects survival of body and personality, while the pyramid greets the Sun, whose offspring he is.

The pyramid rises to greet the Sun, catches the morning rays, and Amenemhet III's inscription says the king may behold the Lord of the Horizon sailing across the sky.
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Development of Religion and Thought in Ancient Egypt LIFE AFTER DEATH 65 / LIFE AFTER DEATH 67 / LIFE AFTER DEATH 69 / ASCENT TO THE SKY; lines 3108-3218 confidence: high

The passage states that the copies contain older material and refer to a Chapter of Those Who Ascend and a Chapter of Those Who Raise Themselves Up.

The passage names chapters about ascending and raising oneself, and cites formulas where the dead or king rises from burial or tomb.
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Development of Religion and Thought in Ancient Egypt LIFE AFTER DEATH 65 / LIFE AFTER DEATH 67 / LIFE AFTER DEATH 69 / ASCENT TO THE SKY; lines 3321-3431 confidence: medium

The passage cites formulas such as living, not dying, standing up, raising oneself, and being a lofty one among the Imperishable Stars who does not perish eternally.

The passage cites commands to raise up and a formula addressing the king as lofty among the Imperishable Stars.
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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 3433-3538 confidence: high

A passage says a charm in King Pepi’s belly is on him when he ascends and lifts himself to the sky; another says the charm, not King Pepi, speaks against the gods; a special charm prevents the departed Pharaoh from losing charm or magical power.

The passage states that a charm is on King Pepi when he ascends and lifts himself to the sky.
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Development of Religion and Thought in Ancient Egypt LIFE AFTER DEATH 65 / LIFE AFTER DEATH 67 / LIFE AFTER DEATH 69 / ASCENT TO THE SKY; lines 3540-3631 confidence: high

In the imagined ascent of King Unis, clouds darken, stars rain down, the Bows stagger, hell-hound bones tremble, porters are silent, and they see King Unis "Dawning as a soul."

The dead king is imagined ascending the vault of the sky, and King Unis is seen dawning as a soul; the passage later states that the distant afterlife realm is the sky.
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Development of Religion and Thought in Ancient Egypt LIFE AFTER DEATH 65 / LIFE AFTER DEATH 67 / LIFE AFTER DEATH 69 / ASCENT TO THE SKY; lines 3634-3752 confidence: high

The passage says the west can give access to the Sun-god and that Unis rests in the west and dawns in the east, but emphasizes the east as dominant and quotes a warning not to go on the currents of the west.

The dead king is directed toward the east of the sky, ferries to Re, and is taken to the sky so that he does not die on earth.
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Development of Religion and Thought in Ancient Egypt LIFE AFTER DEATH 65 / LIFE AFTER DEATH 67 / LIFE AFTER DEATH 69 / ASCENT TO THE SKY; lines 3754-3861 confidence: high

The king undergoes purification after arrival in the sky or after resuscitation from death; means include libations, bathing in the sacred lake, gods serving at the royal bath, incense, Elephantine Nile-source water, and Satis's ceremonies; the result is ceremonial cleanness for the sky journey.

The dead king is prepared for the journey to the sky, and the sacred east is described as the place of ascent, sky doors, divine birth, sycamores, and ferry landing.
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Development of Religion and Thought in Ancient Egypt LIFE AFTER DEATH 65 / LIFE AFTER DEATH 67 / LIFE AFTER DEATH 69 / ASCENT TO THE SKY; lines 3864-3978 confidence: high

The king cajoles a mysterious boatman with averted face; king Pepi is described as the herdman of the boatman's cattle and therefore someone who should be ferried over.

The passage repeatedly presents the dead king as needing ferry passage over the Lily-lake or celestial waters to the east side of the sky, the horizon, or Re.
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Development of Religion and Thought in Ancient Egypt LIFE AFTER DEATH 65 / LIFE AFTER DEATH 67 / LIFE AFTER DEATH 69 / ASCENT TO THE SKY; lines 3864-3978 confidence: medium

A speaker threatens that, if the ferryman does not ferry king Unis, Unis will place himself on Thoth's wing; other emergency ferriers include the Eye of Khnum ferryman, the sceptres of the Imperishable Stars, the two sycomores in the east, and Re himself.

The passage lists Thoth's wing, another ferryman, star sceptres, eastern sycomores, and Re himself as possible means of ferrying the dead king if ordinary means fail.
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Development of Religion and Thought in Ancient Egypt LIFE AFTER DEATH 65 / LIFE AFTER DEATH 67 / LIFE AFTER DEATH 69 / ASCENT TO THE SKY; lines 3864-3978 confidence: high

The passage describes two reed floats bound together for Nile crossing, says an early Sun-god tale depicted him crossing celestial waters on such floats, and states that transferring Re's use of them to the dead Pharaoh ensures passage like that of the Sun-god.

The passage says the Sun-god crosses celestial waters on paired floats and that this use is transferred to the dead Pharaoh; Horus, Re, Pepi, and Unis are all connected with the two floats.
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Development of Religion and Thought in Ancient Egypt LIFE AFTER DEATH 65 / LIFE AFTER DEATH 67 / LIFE AFTER DEATH 69 / ASCENT TO THE SKY; lines 3980-4087 confidence: high

Sea-crossing devices may fail; the king turns to the air, and a speaker describes his wings spread like a falcon or evening hawk.

The king flies or ascends as falcon, hawk, goose, grasshopper, beetle, cloud, or flame and is repeatedly described as leaving earth for the sky.
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Development of Religion and Thought in Ancient Egypt LIFE AFTER DEATH 65 / LIFE AFTER DEATH 67 / LIFE AFTER DEATH 69 / ASCENT TO THE SKY; lines 3980-4087 confidence: high

Oblique sun rays are seen as a radiant stairway; King Pepi places radiance under his feet and ascends to his mother, the living Uraeus on Re's head; the speaker says the king climbs the radiance and grasps solar rays.

Radiance, sunbeams, stairs, ladders, a rope-ladder, and a wooden ladder are described as means by which the dead king ascends to the sky.
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Development of Religion and Thought in Ancient Egypt LIFE AFTER DEATH 65 / LIFE AFTER DEATH 67 / LIFE AFTER DEATH 69 / ASCENT TO THE SKY; lines 3980-4087 confidence: medium

Sea-crossing devices may fail; the king turns to the air, and a speaker describes his wings spread like a falcon or evening hawk.

The passage begins by contrasting failed devices for crossing the eastern sea with aerial ascent, then lists several alternate ascent media including wings, clouds, smoke, sunbeams, and ladders.
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Development of Religion and Thought in Ancient Egypt LIFE AFTER DEATH 65 / LIFE AFTER DEATH 67 / LIFE AFTER DEATH 69 / ASCENT TO THE SKY; lines 3980-4087 confidence: medium

Twenty-six body members are named and identified with different gods during ascent; a charm threatens gods who fail to lay steps for King Pepi and promises offerings and Geb's justification of the ka to gods who help.

Gods are warned that refusal to lay steps for King Pepi will cost them offerings, while those who lay steps or help are promised offerings and justification of their ka.
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Development of Religion and Thought in Ancient Egypt LIFE AFTER DEATH 65 / LIFE AFTER DEATH 67 / LIFE AFTER DEATH 69 / ASCENT TO THE SKY; lines 3980-4087 confidence: medium

Oblique sun rays are seen as a radiant stairway; King Pepi places radiance under his feet and ascends to his mother, the living Uraeus on Re's head; the speaker says the king climbs the radiance and grasps solar rays.

King Pepi ascends toward a mother figure, the living Uraeus on Re's head, and King Unis ascends on the ladder made by his father 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 3980-4087 confidence: high

Twenty-six body members are named and identified with different gods during ascent; a charm threatens gods who fail to lay steps for King Pepi and promises offerings and Geb's justification of the ka to gods who help.

The king's body members are enumerated and identified with gods as a magical device to prevent any part of him from failing to rise.
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Development of Religion and Thought in Ancient Egypt LIFE AFTER DEATH 65 / LIFE AFTER DEATH 67 / LIFE AFTER DEATH 69 / ASCENT TO THE SKY; lines 4090-4208 confidence: high

A ladder is made for Pepi II: "bind a rope-ladder" and "send up king Pepi II to Khepri" so he may reach "the east side of the sky" and "ascend to Atum."

The passage repeatedly presents a deceased king ascending to the sky by a specially made ladder, with divine assistance and celestial destinations.
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Development of Religion and Thought in Ancient Egypt LIFE AFTER DEATH 65 / LIFE AFTER DEATH 67 / LIFE AFTER DEATH 69 / ASCENT TO THE SKY; lines 4090-4208 confidence: high

"O men and gods! Your arms under king Pepi! Raise ye him, lift ye him to the sky, as the arms of Shu are under the sky and he raises it."

Men, gods, Shu, Kebehet, Isis, Nephthys, Atum, the earth, and Tefnut are described as lifting, bearing, seizing, or guiding the king upward.
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Development of Religion and Thought in Ancient Egypt LIFE AFTER DEATH 65 / LIFE AFTER DEATH 67 / LIFE AFTER DEATH 69 / ASCENT TO THE SKY; lines 4210-4315 confidence: high

Men say to Re: "give thy arm to king Pepi; take thou him with thee to the east side of the sky."

The passage repeatedly describes Pepi or the royal figure being taken to the east side of the sky, ascending on a ladder, and entering the kingdom of the sky.
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Development of Religion and Thought in Ancient Egypt LIFE AFTER DEATH 67 / LIFE AFTER DEATH 69 / ASCENT TO THE SKY / LECTURE IV; lines 4318-4350 confidence: high

The narrator says the royal pilgrim has passed through celestial gates and awaits announcement to the Sun-god, in whose realm he must now abide.

The deceased royal pilgrim passes through celestial gates and enters the Sun-god’s realm.
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Development of Religion and Thought in Ancient Egypt LIFE AFTER DEATH 69 / ASCENT TO THE SKY / LECTURE IV / THE EARLIEST CELESTIAL HEREAFTER 119; lines 4353-4426 confidence: high

The king may lack a messenger; the ferryman may announce him, or Methen, keeper of the great gate, may be asked to announce King Pepi to Re and Horus.

The king approaches Re's celestial realm, requires announcement at a gate or through intermediaries, and is then called to be lifted up and embraced by Re-Atum.
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Development of Religion and Thought in Ancient Egypt SOCIAL FORCES AND RBUGION 221 / SOCIAL FORCES AND RELJOJON 247 / SOCIAL FORCES AND BEUGION 249 / SOCIAL FORCES AND KELIQION 251; lines 9416-9529 confidence: medium

Royal policy and belief require the powerful and the poor to receive the same treatment before justice; afterlife acceptance rests on justice and righteousness; the peasant warns, 'Beware! Eternity approaches,' and Ameni records social justice on his tomb door as a passport for the long journey.

Ameni's tomb record is called a passport for the long journey, and a coffin text says the sky doors open, the deceased ascends, and Hathor is seen.
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Development of Religion and Thought in Ancient Egypt SOCIAL FORCES AND RBUOION 211 / SOCIAL FORCES AND RBUGION 221 / SOCIAL FORCES AND RELJOJON 247 / SOCIAL FORCES AND BEUGION 249; lines 9347-9413 confidence: low

"Osiris had already climbed upon the celestial throne"

The final sentence states that Osiris had already climbed upon the celestial throne in the Pyramid Texts.
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Development of Religion and Thought in Ancient Egypt SOCIAL FORCES AND RELJOJON 247 / SOCIAL FORCES AND BEUGION 249 / SOCIAL FORCES AND KELIQION 251 / LECTURE VIII; lines 10194-10316 confidence: high

The passage says portions of the Coffin Texts are identical with the Pyramid Texts and that the Feudal Age hereafter remained largely celestial and solar; early Book of the Dead chapters show a predominance of the celestial hereafter.

The passage names chapters for ascending to the sky where Re is and describes the hereafter as celestial and solar.
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Development of Religion and Thought in Ancient Egypt SOCIAL FORCES AND RELJOJON 247 / SOCIAL FORCES AND BEUGION 249 / SOCIAL FORCES AND KELIQION 251 / LECTURE VIII; lines 10318-10419 confidence: medium

The deceased receives gazelles and livestock, a ladder is fastened to the sky for him, Nut gives him her two arms, he sails in the Lily-lake in an eight-ship, and Re and Atum tow him with imperishable ropes.

The deceased receives a ladder to the sky and later encounters the Four Pillars of the Sky, sees their secrets, and stretches his legs upon them.
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Development of Religion and Thought in Ancient Egypt SOCIAL FORCES AND RELJOJON 247 / SOCIAL FORCES AND BEUGION 249 / SOCIAL FORCES AND KELIQION 251 / LECTURE VIII; lines 10850-10954 confidence: medium

Common groups of chapters were frequently called Chapters of Ascending by Day, a designation also used in the Coffin Texts, though no current title covered the whole roll.

A common group of chapters is said to be called Chapters of Ascending by Day, a designation also known from Coffin Texts.
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Development of Religion and Thought in Ancient Egypt TEE OSIRIANIZATION OP THE HEREAFTER 147 / THE OSIRIANIZATION OF THE HEREAFTER 149 / THE OSIRIANIZATION OF THE HEREAFTER 151 / THE OSIRIANIZATION OF THE HEREAFTER 153; lines 5728-5799 confidence: high

The passage says “King Osiris, this Pepi” is inserted before a purification formula and also quotes an address to the dead king: “Set fraternizes with thee.”

The passage repeatedly describes the dead king or divine climber ascending to the sky by a ladder or stairway and links the episode with opening sky-gates.
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Development of Religion and Thought in Ancient Egypt TEE OSIRIANIZATION OP THE HEREAFTER 147 / THE OSIRIANIZATION OF THE HEREAFTER 149 / THE OSIRIANIZATION OF THE HEREAFTER 151 / THE OSIRIANIZATION OF THE HEREAFTER 153; lines 5728-5799 confidence: medium

The passage states that four ladder versions are variants of an ancient original over about eighty-five years; in the Unis version gods acclaim Unis’s ascent and support him, and Atum gives sky and earth to him.

The gods acclaim the ascending Unis and make supports for him on their arms; later, Isis and Nephthys take over the acclamation.
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Development of Religion and Thought in Ancient Egypt TEE OSIRIANIZATION OP THE HEREAFTER 147 / THE OSIRIANIZATION OF THE HEREAFTER 149 / THE OSIRIANIZATION OF THE HEREAFTER 151 / THE OSIRIANIZATION OF THE HEREAFTER 153; lines 5728-5799 confidence: low

The passage introduces Pyramid Text Utterances devoted to the services of the four Eastern Horuses on behalf of the dead and mentions ascension and opening the sky-gates.

The passage links services of the four Eastern Horuses with ascension and the opening of sky-gates.
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Development of Religion and Thought in Ancient Egypt THE 08IBIANIZATI0N OF THE HEREAFTEB / THE OSIRIANIZATION OF THE HBRBAFTBR 143 / THE OSIRIANIZATION OF THE HEREAFTER 145 / TEE OSIRIANIZATION OP THE HEREAFTER 147; lines 5487-5569 confidence: high

The Osirian hereafter is said to be integrated with solar theology; Nut extends protection and entry into her realm, takes the Osirian dead to the sky rather than earth, and petitions are inserted for the dead king's celestial destiny.

Nut takes the Osirian dead to the sky, grants entry into her realm, and inserted petitions seek a celestial destiny for the dead king.
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Development of Religion and Thought in Ancient Egypt THE EARLIEST CELESTIAL HEREAFTER 119 / THE EARLIEST CELESTIAL HEREAFTER 121 / THE EARLIEST CELESTIAL HEREAFTER 123 / THE EARLIEST CELESTIAL HEREAFTER 125; lines 4575-4661 confidence: medium

The dead king sweeps the sky as a devouring fire, and another formula says his right arm carries the sky and his left arm supports the earth.

The king sweeps the sky, the incense vapor rises from earth to the gods carrying the king's fragrance, and the note says an ascension formula follows the incense and bread offering.
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Development of Religion and Thought in Ancient Egypt THE EARLIEST CELESTIAL HEREAFTER 121 / THE EARLIEST CELESTIAL HEREAFTER 123 / THE EARLIEST CELESTIAL HEREAFTER 125 / THE EARLIEST CELESTIAL HEREAFTER 127; lines 4664-4810 confidence: high

Clouds darken, stars rain down, the Bows stagger, hell-hounds tremble, and porters are silent when they see King Unis dawning as a soul and god, living on fathers and feeding on mothers.

Unis appears in the sky as a soul and god, has honor and might in the sky and horizon, encircles the Two Skies, and dawns again as lord of the horizon.
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Development of Religion and Thought in Ancient Egypt THE EARLIEST CELESTIAL HEREAFTER 127 / THE EARLIEST CELESTIAL HEREAFTER 129 / THE EARLIEST CELESTIAL HERE I / THE EARLIEST CELESTIAL HEREAFTER 136; lines 5049-5159 confidence: high

The king ascends to the sky, Re finds him at the shores and lake in Nut, gives him an arm on the stairway, and the king takes a throne in Re's barque, sails with stars, and dwells in Dewat.

The king is said to ascend to the sky among gods, receive help on the stairway, and take his place in the celestial realm.
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Development of Religion and Thought in Ancient Egypt THE EARLIEST CELESTIAL HEREAFTER 127 / THE EARLIEST CELESTIAL HEREAFTER 129 / THE EARLIEST CELESTIAL HERE I / THE EARLIEST CELESTIAL HEREAFTER 136; lines 5162-5193 confidence: high

"Re leans upon thee in the horizon... The Imperishable Stars follow thee, the companions of Re serve thee... Thou purifiest thyself, thou ascendest to Re; the sky is not empty of thee... forever."

Teti purifies himself, ascends to Re, remains in the sky, and receives a pure seat there.
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Development of Religion and Thought in Ancient Egypt THE EARLIEST CELESTIAL HEREAFTER 129 / THE EARLIEST CELESTIAL HERE I / THE EARLIEST CELESTIAL HEREAFTER 136 / THE EARLIEST CELESTIAL HEREAFTER 139; lines 5196-5265 confidence: high

Teti receives his pure seat in Re's barque; the sailors who row and carry Re also row and carry Teti behind the horizon.

The king moves through earth opening, purifying lakes, sky door, Nut's guidance, celestial palace, barque, horizon, and stars.
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Development of Religion and Thought in Ancient Egypt THE EARLIEST CELESTIAL HEREAFTER 139 / THE EARLIEST CELESTIAL HEREAFTER 141 / LECTURE V / THE 08IBIANIZATI0N OF THE HEREAFTEB; lines 5288-5317 confidence: medium

The dead king is “as a star in the sky” and is told he stands far from Osiris and does not belong among them.

The dead king is described as a star in the sky, distinct from Osiris and his dead.
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Development of Religion and Thought in Ancient Egypt THE EARLIEST CELESTIAL HEREAFTER 141 / LECTURE V / THE 08IBIANIZATI0N OF THE HEREAFTEB / THE OSIRIANIZATION OF THE HBRBAFTBR 143; lines 5320-5402 confidence: high

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 describes the deceased ascending to the sky, climbing the ladder of Re, voyaging the sky with Orion, and accessing Dewat from the sky.
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Development of Religion and Thought in Ancient Egypt THE IMPERIAL AGE AND MONOTHEISM 313 / THE IMPERIAL AGE AND MONOTHEISM 315 / THB IMPERIAL AGS AND MONOTHEISM 317 / THE IMPERIAL AGE AND MONOTHEISM 319; lines 11848-11914 confidence: high

Pyramid Texts precedent: rays of the Sun-god are likened to arms and earthly agency; short quotation: "The arm of the sunbeams is lifted with king Unis," raising him to the skies.

The passage cites Pyramid Text imagery in which the arm of the sunbeams is lifted with king Unis, raising him to the skies.
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Development of Religion and Thought in Ancient Egypt THE OSIRIANIZATION OF THE HBRBAFTBR 143 / THE OSIRIANIZATION OF THE HEREAFTER 145 / TEE OSIRIANIZATION OP THE HEREAFTER 147 / THE OSIRIANIZATION OF THE HEREAFTER 149; lines 5572-5651 confidence: high

Anubis counts Osiris away from the gods belonging to earth to the gods dwelling in the sky; a Pyramid Text passage has sky and earth react as Osiris ascends, while mother cows or suckling mothers are told to mourn and acclaim him.

Osiris ascends to the sky and is moved from earth gods to sky gods; the departed Pharaoh also proceeds into the sky.
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Development of Religion and Thought in Ancient Egypt THE OSIRIANIZATION OF THE HEREAFTER 149 / THE OSIRIANIZATION OF THE HEREAFTER 151 / THE OSIRIANIZATION OF THE HEREAFTER 153 / THE OSIRIANIZATION OF THE HEREAFTER 155; lines 5802-5884 confidence: high

The four mortuary genii, commonly known as the four sons of Horus, are introduced as a second group of four and are said probably to have been Osirianized.

The four genii are said to figure prominently in ascension and to make a ladder described as celestial and solar.
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Development of Religion and Thought in Ancient Egypt THE OSIRIANIZATION OF THE HEREAFTER 151 / THE OSIRIANIZATION OF THE HEREAFTER 153 / THE OSIRIANIZATION OF THE HEREAFTER 155 / TEE OSIRIANIZATION OF THE HEREAFTER 157; lines 5887-5959 confidence: high

The four genii appear among Solar gods and in charge of the Solar ferry-boat that ferries the dead; the four Horuses are also linked with the celestial ferry, and the author notes a conjectural parallel between the groups.

The passage repeatedly describes ferry-boats, ships, and reed floats as vehicles for ferrying the dead or for the crossing of Osiris and as instruments for reaching the skies.
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Development of Religion and Thought in Ancient Egypt THE OSIRIANIZATION OF THE HEREAFTER 151 / THE OSIRIANIZATION OF THE HEREAFTER 153 / THE OSIRIANIZATION OF THE HEREAFTER 155 / TEE OSIRIANIZATION OF THE HEREAFTER 157; lines 5887-5959 confidence: high

The Solar ferryman Face-Behind-Him is Osirianized as Door-keeper of Osiris; the Solar ferry becomes Osiris's property, and an adjuration asks that Osiris's ship be brought for King Pepi.

The Solar ferryman, Solar ferry, reed floats, ladder, sky, stars, and pyramid are all described as becoming associated with or appropriated by Osiris.
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Development of Religion and Thought in Ancient Egypt THE OSIRIANIZATION OF THE HEREAFTER 153 / THE OSIRIANIZATION OF THE HEREAFTER 155 / TEE OSIRIANIZATION OF THE HEREAFTER 157 / THE OSIRIANIZATION OF THE HEREAFTER 159; lines 5962-6030 confidence: high

“The earth is hacked up for thee, the offering is placed before thee. Thou goest upon that way whereon the gods go ... Thou goest to those northern gods, the Imperishable Stars.”

The offering formula sends the dead along the way where the gods go and to the northern gods, the Imperishable Stars.
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Development of Religion and Thought in Ancient Egypt THE OSIRIANIZATION OF THE HEREAFTER 155 / TEE OSIRIANIZATION OF THE HEREAFTER 157 / THE OSIRIANIZATION OF THE HEREAFTER 159 / THE OSIRIANIZATION OF THE HEREAFTER 161; lines 6033-6147 confidence: high

The two great gods in charge of the Field of Rushes recite for Mernere, put him upon their thrones before every Divine Ennead, and cause him to become like Re in the names Kheprer, Re, and Atum.

Mernere and Pepi ascend in solar language; Pepi receives a way to the horizon, passes through opened sky doors, and is led into the sky palace; the author also notes a reference to Osiris ascending to the sky.
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Development of Religion and Thought in Ancient Egypt TRIUMPH OF 0SIRT8 299 / LECTURE IX / THE IMPERIAL AGE AND MONOTHEISM 313 / THE IMPERIAL AGE AND MONOTHEISM 315; lines 11635-11749 confidence: medium

The hymn greets the beautiful god of every day as rising every morning without ceasing, unwearied in labor, with rays and brilliance surpassing gold, and as a craftsman shaping his own limbs.

The hymn repeatedly describes morning rising, sailing across the sky, setting, night passage, and waking to rise again.
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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 1877-1957 confidence: high

Osiris retained the highest place as God-man, cause, symbol, and type of resurrection and everlasting life; people were mummified in imitation of him and expected resurrection in an immortal spiritual body because he had risen, ascended into heaven, and become king and judge of the dead.

Osiris is said to have risen in a transformed spiritual body and ascended into heaven, becoming king and judge of the dead.
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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 1959-2029 confidence: high

The hymn says: "Thy soul flieth after R[=a], thou shinest at dawn, thou settest at twilight, thou risest every day," and mentions a flame reaching Osiris's enemies.

The hymn says Osiris's soul flies after R[=a], that he shines at dawn, sets at twilight, and rises every day.
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Egyptian Ideas of the Future Life CHAPTER IV. / THE JUDGMENT OF THE DEAD. / CHAPTER V. / THE RESURRECTION AND IMMORTALITY.; lines 3846-3895 confidence: high

BA can leave the tomb, pass up into heaven, enjoy eternal glory, revisit and perhaps reanimate the body, and the blessed dead dwell with the gods in heaven.

The BA has power to leave the tomb and pass up into heaven, where blessed souls dwell with the gods.
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Egyptian Ideas of the Future Life II. ISIS SUCKLING HORUS IN THE PAPYRUS SWAMP / V. THE DECEASED BEING LED INTO THE PRESENCE OF OSIRIS / CHAPTER I. / THE BELIEF IN GOD ALMIGHTY.; lines 1024-1081 confidence: high

Ani asks to reach everlasting heaven and the mountain of favored ones, to join shining holy beings in the underworld, and to behold Ra at eventide when Ra goes to mother Nut and sets in the west as a living being.

Ani asks to come to everlasting heaven, to the mountain of favored ones, and to join holy shining beings in the underworld.
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Egyptian Ideas of the Future Life II. ISIS SUCKLING HORUS IN THE PAPYRUS SWAMP / V. THE DECEASED BEING LED INTO THE PRESENCE OF OSIRIS / CHAPTER I. / THE BELIEF IN GOD ALMIGHTY.; lines 427-524 confidence: high

Budge quotes the text of Unas: what is sent by the king's ka, father, and Ra comes to him; he is pure, his bones are gods and goddesses of heaven, he exists beside God, and evil words or things written in his name are removed.

Unas exists beside God, and Teta arrives in the height of heaven, moves among solar boats, is called by God, and is taken in to Ra.
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Egyptian Ideas of the Future Life II. ISIS SUCKLING HORUS IN THE PAPYRUS SWAMP / V. THE DECEASED BEING LED INTO THE PRESENCE OF OSIRIS / CHAPTER I. / THE BELIEF IN GOD ALMIGHTY.; lines 848-939 confidence: high

The cited Pepi I text says: “Pepi is the son of R[=a] who loveth him,” and repeats that Rā begot, conceived, and gave birth to Pepi, who “goeth forth and raiseth himself up to heaven.”

Pepi is called son of Rā; Rā is said to have begotten, conceived, and given birth to him; Pepi goes forth and raises himself to heaven.
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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 2213-2293 confidence: medium

The text says all Egyptian schools assigned the heaven of the beatified dead to a sky region where the deceased dwells with the sun, moon, and stars; Nut is represented as a female solar path or cow, and her sacred tree is the sycamore.

The final abode of righteous souls is assigned to a region in the sky where the deceased dwells with the sun, moon, and stars.
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Egyptian Ideas of the Future Life THE BELIEF IN GOD ALMIGHTY. / CHAPTER II. / OSIRIS THE GOD OF THE RESURRECTION. / CHAPTER III.; lines 2295-2382 confidence: high

Set is son of Seb and Nut and husband of Nephthys; in an early view he is brother and friend of Horus the Elder, with Set as night and Horus as day; both hold a ladder for the deceased to ascend from earth to heaven.

Set and Horus the Elder set up and hold the ladder by which the deceased travels from earth to heaven and ascends.
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Egyptian Tales, Translated from the Papyri: First Series, IVth to XIIth Dynasty THE FAREWELL / XIITH DYNASTY / THE ADVENTURES OF SANEHAT / THE FLIGHT; lines 1634-1723 confidence: high

"under the emblem of a hawk--the bird of Ra--he flew up and joined the sun."

The king's decease is described through a hawk, the bird of Ra, flying up and joining the sun.
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Egyptian Tales, Translated from the Papyri: First Series, IVth to XIIth Dynasty THE SHIPWRECKED SAILOR / THE FAREWELL / XIITH DYNASTY / THE ADVENTURES OF SANEHAT; lines 1239-1273 confidence: high

"the god entered his horizon, the king Sehotepabra flew up to heaven and joined the sun's disc"

The king's death is described as entering the horizon, flying up to heaven, and joining the sun's disc.
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Egyptian Tales, Translated from the Papyri: Second Series, XVIIIth to XIXth Dynasty THE DOOMED PRINCE / REMARKS / XIXTH DYNASTY / ANPU AND BATA.; lines 863-925 confidence: medium

Pharaoh makes the son heir of all the land, later flies up to heaven; the heir summons nobles, says he will reveal what happened to him, and judges the wife.

After making the son heir and after many years, Pharaoh is said to fly up to heaven.
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Legends of the Gods: The Egyptian Texts, edited with Translations IX. THE LEGEND OF ISIS AND OSIRIS ACCORDING TO CLASSICAL WRITERS / LIST OF PLATES AND ILLUSTRATIONS ON OR FOLLOWING PAGE: / INTRODUCTION / THE LEGEND OF THE GOD NEB-ER-TCHER, AND THE HISTORY OF CREATION.; lines 308-394 confidence: medium

Before heaven and earth, Nu exists as a vast world-ocean containing inert germs of living things; Khepera rises from Nu into empty space without a place to stand.

Khepera raises himself out of Nu, and the sun later rises out of the watery abyss of Nu to produce day.
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Legends of the Gods: The Egyptian Texts, edited with Translations LIST OF PLATES AND ILLUSTRATIONS ON OR FOLLOWING PAGE: / INTRODUCTION / THE LEGEND OF THE GOD NEB-ER-TCHER, AND THE HISTORY OF CREATION. / THE LEGEND OF THE DESTRUCTION OF MANKIND.; lines 552-638 confidence: high

Ra tells Nut he will leave the world and ascend into heaven; he prepares a place, commands the Field of Peace into being, then commands reeds and brings the Field of Reeds into being, which the passage identifies as part of the Egyptian Elysian Fields.

Ra declares that he will leave this world and ascend into heaven, and those who would see his face must follow him there.
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Legends of the Gods: The Egyptian Texts, edited with Translations THE LEGEND OF RA AND ISIS. / THE LEGEND OF HORUS OF BEHUTET AND THE WINGED DISK. / A HYMN TO OSIRIS AND A LEGEND OF THE ORIGIN OF HORUS. / A LEGEND OF PTAH NEFER-HETEP AND THE PRINCESS OF BEKHTEN.; lines 3683-3782 confidence: high

After three years and nine months in Bekhten, the sleeping Prince sees the god come out of his shrine in the form of a golden hawk, fly up into the heavens, and depart to Egypt.

The prince sees the god leave his shrine in the form of a golden hawk, fly into the heavens, and depart to Egypt; the image subsequently returns to Thebes.
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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 2729-2820 confidence: high

Ra-Harmachis commands Heru-Behutet, son of Ra, to overthrow the enemies; Heru-Behutet flies into the horizon as the great Winged Disk and attacks enemies in heaven so forcefully that they cannot see or hear and destroy one another.

Heru-Behutet flies up into the horizon in the form of the great Winged Disk and follows enemies in the heights of heaven.
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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 846-927 confidence: high

Heru-Behutet takes the form of a great winged Disk, flies into the sky, takes the place of Ra the old Sun-god, looks down from heaven, and finds the rebels.

Heru-Behutet flies into the sky, looks down from heaven, and discovers the location of the rebels.
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The Book of the Dead CHAPTER IX, A Short Description of the "Doors" or Chapters of the Book of the Dead; summaries of Chapters LXIV, LXXIV-LXXXVIII, CXLIV-CXLVII, and CLV-CLXVII confidence: medium

Chapter XCVIII provides a boat and ladder; Chapters XCIX-CIII describe the magical boat whose parts' mystic names must be known.

The deceased is given a boat for the northern heavens and a ladder to ascend to heaven.
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The Book of the Dead CHAPTER VI / CHAPTER VII / CHAPTER VIII / CHAPTER IX; lines 1061-1132 confidence: high

Chapters XCVIII-CVI provide a boat for northern heavens, a ladder to heaven, knowledge of the magical boat's named parts, entry into the Boat of Ra, presence with Hathor, guidance by Bebait, and offerings from Ra's Uatch amulet for the ka and ba.

Chapter XCVIII provides a ladder by which the deceased ascends to heaven.
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The Book of the Dead CHAPTER VI / CHAPTER VII / CHAPTER VIII / CHAPTER IX; lines 959-1032 confidence: high

Chapter I is recited by the burial priest, who assumes Thoth's character; Chapter IB empowers the spirit-body to enter the Tuat after burial and escape the Nine Worms; Chapters II-IV allow revisiting earth, joining gods, and sky travel.

The passage describes spells for entering the Tuat, revisiting earth, joining gods, traveling the sky, passing through the Tuat, and moving freely in the Kingdom of Osiris.
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The Book of the Dead The Book of the Dead / THE BOOK OF THE DEAD. / CHAPTER I / CHAPTER II; lines 111-164 confidence: medium

Each morning Aapep waits beneath the place of sunrise to swallow the solar disk; a spell from Thoth paralyzes Aapep so Ra can rise.

Aapep waits beneath sunrise to swallow the solar disk; Thoth's spell paralyzes Aapep and allows the sun to rise upon the world.
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The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat CHAPTEE YI. / II I I I I AAAAAA / III I I I / D I I I 1; lines 3560-3889 confidence: medium

Three groups of sceptres are listed: White Crown, Red Crown, and uraeus-topped sceptres, each with knives. The related text addresses kings of South and North in the Tuat, mentions offerings, Maat, living souls, food for throats, coming into being, souls rising in the Tuat on sceptres, knives, and freedom from violence.

The sceptre text says souls rise up in the Tuat, while the lower-register speech asks for the speaker's soul to be with him, for union or rest with his bodies, and notes life through Ra's voice.
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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: medium

Short lines say the great god journeys by being towed and that the goddesses receive him. The goddesses call Ea/Ra to come in peace, advance in the boat in the earth, have his enemies destroyed, join Ament, and go forward in the sky as the Great One in the horizon.

The goddesses call Ea/Ra to advance on the road in the boat in the earth and to go forward in the sky as the Great One in the horizon.
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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: high

A group acts from or in relation to the serpent Ankh-neteru, tows the great god into the sky, and leads him along the ways of the upper sky.

The great god is towed into the sky and led along the ways of the upper sky.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I ANIMAL WORSHIP NOT TOTEMISM 29 / THE GODDESS NIT 31 / KING UNAS AS A GOD 33 / KING UNAS AS A GOD 35; lines 1516-1592 confidence: medium

"I have not lain down in death ... I have risen like a god." The same speech mentions goose, hawk, She-Sasa, Lake of Fire, and Field of Fire.

The Book of the Dead speaker says he has not lain down in death and has risen like a god; the passage also says Unas has risen in heaven.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I APIS BULL AND RAM OF MENDES 27 / ANIMAL WORSHIP NOT TOTEMISM 29 / THE GODDESS NIT 31 / KING UNAS AS A GOD 33; lines 1431-1513 confidence: high

The Heliopolitan Recension is described as containing pyramid-chapel offerings, removal of enemies from the king’s underworld paths, hymns, prayers, magical formulae, incantations, and statements about the beatified king’s heavenly power.

The passage frames Unas as a beatified king who rises in heaven as a god and remains a powerful lord beyond the grave.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I APPENDIX TO CHAPTER I / UNAS, THE SLAYER AND EATER OF THE GODS / SLAYER AND EATER OF THE GODS / SLAYEK AND EATER OF THE GODS; lines 2031-2134 confidence: high

"Unas riseth like a mighty one, the lord in the seat of the hand [of the gods]."

Unas is explicitly said to rise like a mighty one.
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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

Ra says he leads Osiris's soul to heaven and Khenti Aukert's soul to earth, with gods behind, spirits before, and being and forms around.

Ra says he leads Osiris's soul to heaven, Khenti Aukert's soul to earth, passes through night, and has his soul rejoin forms during the day.
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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 DEIFICATION OF THE DEAD / A,WVNA / DEIFICATION OF THE DEAD / DEIFICATION OF THE DEAD; lines 5367-5424 confidence: high

"This Pepi is god, the son of god ; he cometh forth and raiseth himself up to heaven."

Pepi/Ra-meri is repeatedly described as coming forth and raising himself up to heaven.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I DESTRUCTION OF MANKIND / DESTRUCTION OF MANKIND / CHAPTER XIII / ASSOCIATED WITH HIM; lines 20326-20413 confidence: medium

Maat is described as closely connected with Thoth, as his feminine counterpart, and as standing with Thoth in the boat of Ra when the Sun-god first rose above the waters of the primeval abyss of Nu.

The passage mentions the Sun-god rising for the first time above the waters of the primeval abyss of Nu, with Thoth and Maat in Ra's boat.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I GODS OF THE PYRAMID TEXTS 81 / GODS OF THE PYRAMID TEXTS / GODS OF THE PYRAMID TEXTS / THE GOD OF FOUR FACES 85; lines 4148-4226 confidence: medium

The god is “endowed with a soul,” rises like the sun in a boat of seven hundred and seventy cubits, has carried the gods of Pe, and is asked to carry Pepi in the cabin of the boat.

The god rises like the sun in a boat, has carried gods in that boat, and is asked to carry Pepi in the boat cabin.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I HATHOR OF THE DEAD 437 / NEKHEBET 489 / UATCHET 441 / UATCHET 443; lines 21539-21622 confidence: high

The deceased says he has knowledge, was conceived by Sekhet, was born by Nit or Neith, is Horus, came forth from the Eye of Horus or Ra, is Uatchet from Horus, and flies to Ra's forehead in the bows of Ra's heavenly boat.

The deceased says he flies up and perches on the forehead of Ra in the bows of Ra's boat in heaven.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I HELIOPOLIS 331 / CULT OF HELIOPOLIS 333 / HYMNS TO RA 335 / HYMN TO RA 337; lines 14944-15027 confidence: high

Ra moulds his limbs and brings them forth without birth-pangs; the speaker asks to enter everlasting heaven, the mountain of favored ones, and the company of shining beings in the Underworld, and adores Ra at his western setting.

The speaker asks to enter everlasting heaven, the mountain of favored ones, the Underworld company of shining beings, Ta-tchesertet, and Sekhet-Aaru.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I HORUS OF BEHUTET / HORUS OF BEHUTET / O J.I / HORUS OF BEHUTET 477; lines 22976-23071 confidence: high

After suppressing rebellion and returning to Edfu, the ruler deputes his son Heru-Behutet to continue the war; Heru-Behutet flies to heaven in the form of a winged disk and is called great god, lord of heaven.

Heru-Behutet flies to heaven as a winged disk, sees enemies from above, and destroys them.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I HORUS OF BEHUTET 483 / HORUS OF BEHUTET 485 / HORUS, SON OF ISIS 487 / HORUS, SON OF ISIS 489; lines 23484-23592 confidence: high

Budge says no variant of the Judgment Scene replaces Horus as introducer of the dead, and that from the Pyramid Texts Horus is god of the ladder, asked to set it up and hold it while the deceased climbs from earth to heaven.

Horus is called god of the ladder, sets it up and holds it while the deceased climbs, and pushes the deceased upward when needed.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I ISIS THE ENCHANTRESS 363 / THE SUN-GOD RA 365 / THE SUN-GOD RA 367 / THE COW-GODDESS NUT 369; lines 16323-16405 confidence: medium

Ra orders his son Shu to stand beneath the trembling Nut, support her body, guard the supports or pillars, and keep her stayed upon his head.

Nut embodies the heavens and sky and is physically supported by Shu and other gods through supports or pillars.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I IZSZI8 / SLAYER AND EATER OF THE GODS 51 / SLAYER AND EATER OF THE GODS / SLAYER AND EATER OF THE GODS 53; lines 2570-2671 confidence: high

Orion is named with the gods; Unas is described as repeating his rising in heaven and as the seben crown, lord of the horizon.

Unas is explicitly described as rising in heaven in a context naming Orion and the gods.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I KING UNAS AS A GOD 33 / KING UNAS AS A GOD 35 / KING UNAS AS A GOD 37 / ABSORBS THEIR POWERS 39; lines 1677-1756 confidence: high

Unas is described as becoming eldest among firstborn gods, rising in the sky, becoming as Sahu/Orion, eating the Red and White Crowns, taking divine hearts, consuming entrails, and having words of power and divine knowledge within him.

Unas repeats his rising in the sky and becomes as Sahu, identified in the passage as Orion, with the gods.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I KING UNAS AS A GOD 35 / KING UNAS AS A GOD 37 / ABSORBS THEIR POWERS 39 / UNAS, THE ASHEM OF THE ASHEMU 41; lines 1759-1836 confidence: high

Unas moves around heaven, has Sahu or Orion as visible emblem, rises daily like the constellation, and is connected speculatively with later Semitic Orion legends.

Unas is able to go around heaven at will and to repeat his daily rising in heaven like Sahu or Orion.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I LAKHMU AND LAKHAMU 289 / THE PRIMEVAL SPIRIT 291 / PAPYRUS OF NES-AMSU 293 / TEM, SHE, TEFNUT 297; lines 12492-12568 confidence: high

In the Pepi passage, Pepi washes in the Lake of Aaru where Ra washes; Horus brings Pepi's back, Thoth brings his legs, Shu lifts him to heaven, and Nut is asked to stretch out her hand.

Pepi is washed, restored by gods, lifted to heaven by Shu, placed between Shu and Tefnut, and set among the gods in Sekhet-hetepet.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I NEKHEBET 489 / UATCHET 441 / UATCHET 443 / BAST 445; lines 21625-21705 confidence: high

Pepi is said to have “swept off towards the heavens,” “scented out the heavens,” and “flown up to heaven,” followed by an address to Bast standing “at the door.”

The cited Pepi text says Pepi swept off toward the heavens, scented out the heavens, and flew up to heaven with animal comparisons.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I OSIRIS 103 / RA AND AMEN 105 / SUBDIVISIONS OF HEAVEN 107 / IJEIFICATION OF THE DEAD 109; lines 5174-5210 confidence: high

The quoted prayer says the head of Ra-meri is in the form of a hawk and the skull of Pepi is that of the divine Goose; each is followed by the ascent formula about coming forth and rising in heaven.

The body-part identifications in the prayer repeatedly include the formula that the recipient comes forth and raises himself up in heaven.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I OSIRIS AND IMMORTALITY 153 / EGYPTIAN RELIGION 155 / THE FOUR PILLARS OF HEAVEN 157 / THE ASHEMU AND HENMEMET 159; lines 7755-7847 confidence: medium

In the extract, heaven is asked to stretch out its hand to Pepi Nefer-ka-Ra; Pepi comes forth into heaven, penetrates Qebhu, pays homage to his father, and rises like Horus and the sun.

Pepi Nefer-ka-Ra comes forth into heaven, penetrates Qebhu, rises like Horus and the sun, and is approached by celestial and earthly beings.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I OSIRIS AND IMMORTALITY 153 / EGYPTIAN RELIGION 155 / THE FOUR PILLARS OF HEAVEN 157 / THE ASHEMU AND HENMEMET 159; lines 7755-7847 confidence: medium

A hymn to Ra says that when he rises the rekhit live and the hamemet exult in Kher-aha; Book of the Dead Chapter xlii has the deceased seek protection from men, gods, and hamemet.

Ra’s rising is linked with the life or exultation of beings, and Pepi is granted to rise like the sun.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I RA AND AMEN 105 / SUBDIVISIONS OF HEAVEN 107 / IJEIFICATION OF THE DEAD 109 / DEIFICATION OF THE DEAD; lines 5213-5245 confidence: high

Pepi’s chin is named as Khert-Khent-Sekhem; the shoulders and arms of Pepi are Set; the formula says he comes forth and raises himself up in heaven.

The refrain repeatedly states that the deceased comes forth and raises himself up in heaven.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I RA IS POISONED 361 / ISIS THE ENCHANTRESS 363 / THE SUN-GOD RA 365 / THE SUN-GOD RA 367; lines 16279-16320 confidence: high

Ra raises himself from Nut's back into the sky, makes a kingdom where all people are to be assembled, orders the Field of Hetep or Peace into being, and says he will plant green herbs in it.

Ra raises himself from Nut's back into the sky and establishes a kingdom there.
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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 SLAYER AND EATER OF THE GODS 51 / SLAYER AND EATER OF THE GODS / SLAYER AND EATER OF THE GODS 53 / SLAYER AND EATER OF THE GODS 55; lines 2674-2800 confidence: medium

The Unas fragment says the gods' soul, spirits, shadows, and forms are with or in Unas; his food is more abundant than that of the gods; his flame is in their bones; and Unas is described as rising and as having his heart-seat among the living forever.

Unas is described as rising and hidden while associated with divine constituents and with a lasting place among the living.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I THE FIRST EIGHT GODS 287 / LAKHMU AND LAKHAMU 289 / THE PRIMEVAL SPIRIT 291 / PAPYRUS OF NES-AMSU 293; lines 12328-12415 confidence: medium

Egyptians imagined a gigantic beetle pushing the sun disk across or into the sky, as an earthly beetle rolls a dung ball.

The passage says Egyptians imagined the sun disk being pushed across or up into the sky by a gigantic beetle, paralleling a beetle rolling a dung ball.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I THE HEART AND WORDS OF POWER 43 / APPENDIX TO CHAPTER I / UNAS, THE SLAYER AND EATER OF THE GODS / SLAYER AND EATER OF THE GODS; lines 1965-2028 confidence: medium

The passage states that Unas has noble rank in heaven and strength in the horizon like Tem/Tern.

Unas is placed in heaven and associated with strength in the horizon.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I THE WATCHERS OF PE AND NEKHEN 161 / THE SPIRITS AND SOULS OF THE DEAD 163 / THE ABODE OF THE BLESSED 165 / THE ABODE OF THE BLESSED 167; lines 8096-8171 confidence: high

Egyptians thought they could climb onto the iron floor of heaven by going to mountains whose tops touched it.

The passage says Egyptians thought they could climb onto heaven's iron floor by going to mountains whose tops touched it.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I THE WATCHERS OF PE AND NEKHEN 161 / THE SPIRITS AND SOULS OF THE DEAD 163 / THE ABODE OF THE BLESSED 165 / THE ABODE OF THE BLESSED 167; lines 8096-8171 confidence: high

A ladder later became necessary; tomb models of ladders were provided for the deceased, and Osiris was believed to need a ladder and to be helped by Ra and Horus, or by Horus and Set; ladders were also drawn in Book of the Dead papyri.

Ladders are placed in tombs or depicted in papyri for the deceased, and Osiris is said to have needed a ladder and divine helpers to ascend.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I UNAS, THE ASHEM OF THE ASHEMU 41 / THE HEART AND WORDS OF POWER 43 / APPENDIX TO CHAPTER I / UNAS, THE SLAYER AND EATER OF THE GODS; lines 1895-1962 confidence: high

"quake ... the bones of Aker ... take to flight [when] they see Unas rising [as] a soul like a god"

Unas is seen rising as a soul like a god, causing those beneath to flee.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II AMEN-HETEP IV. (KHU-EN-ATEN) 71 / ATEN WORSHIP / HYMN TO ATEN / HYMN TO ATEN; lines 4187-4265 confidence: high

Aten rises in his creations as “the living Aten” and “dost rise, and dost shine, and dost depart on thy path, and dost return.”

The living Aten rises, shines, departs on his path, and returns, and is visible above the earth.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II APIS BULL 349 / RAM OF MENDES 353 / SEBEK-RA. / THE CROCODILE 355; lines 22207-22296 confidence: high

The Pyramid Texts summary says Sebek restores the deceased's eyes, mouth, and head, brings Isis and Nephthys, helps overthrow Set, opens heaven's doors, leads the deceased through heaven, and helps the dead rise to new life as he helped child Horus take Osiris's throne.

Sebek restores bodily faculties, opens the doors of heaven, leads the deceased along heavenly ways, and helps the dead rise to new life.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II CHAPTER V / TEM, SHU, TEFNUT 87 / SHU AND TEFNUT 89 / SHU 91; lines 4848-4935 confidence: high

Chapters xxxiii and xxxv say Shu has power over serpents; Chapter xcviii says Shu makes the deceased stand by the ladder that would take him to heaven, and the passage notes the ancient Egyptian belief that souls needed a ladder to ascend from earth to heaven.

Shu makes the deceased stand by the ladder that would take him to heaven, and the passage notes an ancient belief that souls needed a ladder to mount from earth to heaven.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II CONTENTS / CHAP. PAGE / CHAP. / LIST OF COLOURED PLATES; lines 238-309 confidence: medium

“The god Shu raising up Nut from Seb, and the Boats sailing over the body of Nut”

Shu is depicted raising Nut from Seb.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II FORMS OF KHNEMU 55 / ANQET 57 / THE BENNU 59 / HER-SHEF 61; lines 3469-3569 confidence: medium

The fight is described as the first battle of the god of light against fiends of darkness at Annu, after which he rose as the sun upon the world.

The passage says the god of light fought fiends of darkness at Annu and afterward rose in the form of the sun upon the world.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II HERON, SWALLOAV 37:3 / IBIS 375 / SCORPION 377 / GRASSHOPPER, BEETLE 379; lines 23317-23401 confidence: high

The grasshopper is mentioned as early as the VIth Dynasty, and in Pepi II's text the king arrives in heaven like the grasshopper of Ra.

Pepi II is said to arrive in heaven like the grasshopper of Ra.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II HYMN TO OSIRIS / AAAAAA / HYMN TO OSIRIS 167 / AAAAAA; lines 8793-8902 confidence: medium

"He riseth on the horizon" and "giveth light through the darkness"; he floods the Two Lands with light "like the Disk at the early sunrise."

He rises on the horizon, gives light through darkness, and is likened to the Disk at early sunrise.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II IBIS 375 / SCORPION 377 / GRASSHOPPER, BEETLE 379 / BEETLE 381; lines 23404-23491 confidence: medium

“This Unas flieth like a bird, and alighteth like a beetle ... upon the throne which is empty in thy boat, O Ra.”

The quoted Unas passage describes Unas flying and alighting like a beetle upon an empty throne in Ra's boat, in a context used to show the scarab's solar association.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II INDEX / INDEX / INDEX / INDEX; lines 26970-27155 confidence: medium

Horus-gods, the ... Horus, ka of ... Ladder of, ii. 242

The index lists a Ladder of Horus.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II INDEX / INDEX / INDEX / INDEX; lines 27709-27880 confidence: medium

The index includes Labyrinth, Ladder of heaven, Ladder of Shu, the Divine Ladder, and Ladder-bearers.

The index groups Ladder of heaven, Ladder of Shu, the Divine Ladder, and Ladder-bearers.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II INDEX / INDEX / INDEX / INDEX; lines 29711-29889 confidence: low

"Ka and Horus hold the ladder, i. 167"

The index states that Ka and Horus hold the ladder.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II INDEX / INDEX / INDEX / INDEX; lines 31746-31908 confidence: low

Entries include 'gods ... on the Ladder' and 'Underworld, the'.

The index lists 'gods ... on the Ladder'.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II MAUIT / KHNEMU-RA 51 / KHNEMU-HAPI 53 / FORMS OF KHNEMU 55; lines 3160-3253 confidence: medium

The Pepi I text mentions Sati under the form Sethat and a temple at Elephantine; the cited text describes Pepi censing and purifying himself with wine, Seb guiding him through heaven's gates, and Sethat washing him with water from four vases in Abu.

Seb stretches out his hand to Pepi and guides him through the gates of heaven.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II NAMES OF AMEN 21 / MENTHU 23 / MENTHU-RA / MENTHU-RA 25; lines 1649-1744 confidence: high

Nekhebet protects the dead king; he is identified with the star Apsh; gods who traverse the land of the Thehennu and live on the indestructible heavens are asked to allow him to be with them.

The dead king seeks to be with gods in the indestructible heavens, rises in the east like Ra, and enters heaven like Ap-uat.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II NESI-KHENSU 15 / FORMS OF AMEN-RA / FORMS OF AMEN-RA 19 / NAMES OF AMEN 21; lines 1486-1569 confidence: medium

Proper performance would enable the deceased to drink water in the underworld from the purest part of the celestial stream and become “like the stars in the heavens above.”

The deceased is said to become like the stars in the heavens above.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II SEB AND NUT / NUT 105 / NUT 107 / NUT 109; lines 5788-5927 confidence: medium

Nut's favour gives the deceased power to rise in a renewed body as Ra rose from the Egg produced by Seb and Nut, to journey with the Sun-god from sunrise to sunset, and to pass safely through the Tuat.

Ra is said to have risen from the Egg produced by Seb and Nut; this is used as an analogy for the deceased rising in a renewed body.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II SEMTI AND OSIRIS 117 / ANGELS OF THOTH 119 / OR ELYSIAN FIELDS / THE MATERIAL HEAVEN 121; lines 6370-6467 confidence: high

Pepi goes forth from Pe, wears apparel of Horus and a garment of Thoth; Isis is before him, Nephthys behind; Apuat opens the way, Shu bears him up, Souls of Annu make him mount steps, and Nut stretches out her hands as for Osiris.

Pepi is borne up by Shu, made to mount steps by the Souls of Annu, and presented to Nut, who stretches out her hands.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II SERAPIS 199 / SERAPIS 201 / CHAPTER XIII / ISIS 203; lines 11634-11721 confidence: medium

The Pyramid Texts are cited as saying the deceased breathes the breath of Isis and makes a passage in heaven with Isis in the Matet Boat, the boat of the rising sun.

The deceased is said to make a passage in heaven with Isis in the Matet Boat, identified as the boat of the rising sun.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II SORROWS OF ISIS 237 / SORROWS OF ISIS 239 / AAAAAA / P J; lines 14407-14531 confidence: high

Osiris has difficulty getting onto the heavenly iron plate; Ra provides a ladder, and Heru-ur and Set, called twin gods, help him ascend it.

Osiris and Unas/deceased kings reach heaven or the Tuat by a ladder made or provided by Ra and associated with Set and Horus.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II TEM, SHU, TEFNUT 87 / SHU AND TEFNUT 89 / SHU 91 / SHU 93; lines 4938-5026 confidence: medium

Ra becomes weary of earth; Nut is turned into a cow, Ra mounts her back, the cow trembles high above earth, and Ra commands Shu to support her in the sky.

Ra becomes weary of earth, Nut becomes a cow, and Ra mounts her back high above the earth.
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The Literature of the Ancient Egyptians CHAPTER IV / THE BOOK OF THE DEAD / LITANY / CHAPTER V; lines 2355-2435 confidence: high

The Book of Traversing Eternity, fullest known from a Vienna papyrus, gives the deceased soul power to travel across Egypt, visit holy places and festivals, and commune with gods, spirits, living kin, and acquaintances.

The deceased soul travels throughout Egypt, holy places, festivals, earth, and heaven, and rises in the sky while moving with gods and celestial bodies.
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The Literature of the Ancient Egyptians 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 9376-9657 confidence: low

Ladder, 21; Lake of Fire, 22; Morning Boat, 47, 48; Neshem Boat, 60; Nile, the celestial, 23

The index includes 'Ladder' and 'Nile, the celestial' among mythic entries.
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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 THE AUTOBIOGRAPHY OF TEHUTI, THE ERPA / CHAPTER X / TALES OF TRAVEL AND ADVENTURE / THE STORY OF SANEHAT; lines 5334-5427 confidence: high

Sanehat identifies himself as royal bodyguard and servant; the king Sehetepabra is described as approaching the horizon, ascending into heaven, being invited to the Disk, and the royal house mourns with shut gates and bowed hearts.

The king's death is expressed through ascent imagery: he draws near to the horizon, ascends into heaven, is invited to the Disk, and mingles with his maker.
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The Literature of the Ancient Egyptians THE EGYPTIAN STORY OF THE CREATION / CHAPTER VII / LEGENDS OF THE GODS / THE DESTRUCTION OF MANKIND; lines 2703-2741 confidence: high

Ra ascends into heaven on the Cow-goddess Nut and creates Sekhet-hetep, Sekhet-Aaru, stars from flowers, and millions of beings to praise him.

Ra ascends into the heights of heaven while enthroned on the back of the Cow-goddess Nut.
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The Literature of the Ancient Egyptians THE LEGEND OF RA AND ISIS / THE LEGEND OF HORUS OF BEHUTET AND THE WINGED DISK / THE LEGEND OF KHNEMU AND A SEVEN YEARS' FAMINE / THE LEGEND OF THE WANDERINGS OF ISIS; lines 3398-3463 confidence: medium

The prince decides to keep the god in Bekhten for three years and nine months, but later dreams that Khensu, in hawk form, leaves his shrine and mounts into the air toward Egypt; the prince sends the statue back with rich gifts and a large escort.

The sleeping prince sees Khensu in the form of a hawk leaving his shrine, mounting into the air, and departing to Egypt.
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The Literature of the Ancient Egyptians THE LITERATURE OF THE ANCIENT EGYPTIANS / CHAPTER I / CHAPTER II / THE PYRAMID TEXTS; lines 1043-1067 confidence: high

“Pepi appeareth in heaven among the imperishable stars”; Sothis and the Morning Star lead him by the hand to the Field of Offerings.

Pepi appears in heaven among imperishable stars and is led by Sothis and the Morning Star to the Field of Offerings.
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The Literature of the Ancient Egyptians THE LITERATURE OF THE ANCIENT EGYPTIANS / CHAPTER I / CHAPTER II / THE PYRAMID TEXTS; lines 704-801 confidence: high

The restored Osiris is to walk, talk, join the Great Company of the Gods, possess the Urrt Crown, live by words of power, receive life fluid, not die, change form among divine Doubles, and rise as king of South and North.

The restored Osiris takes possession of the Urrt Crown, rises as king of South and North, and is exalted by Shu to the height of heaven.
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The Literature of the Ancient Egyptians THE LITERATURE OF THE ANCIENT EGYPTIANS / CHAPTER I / CHAPTER II / THE PYRAMID TEXTS; lines 803-919 confidence: medium

Nut fills every place with beauty, has the whole earth under her, encompasses the earth, holds everything in her hands, grants Pepi to be in her like an imperishable star, associates with Keb, is above Shu, and makes gods shine like lamps or stars.

Nut is the sky-goddess and is asked to grant that Pepi be in her like an imperishable star.
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The Literature of the Ancient Egyptians THE LITERATURE OF THE ANCIENT EGYPTIANS / CHAPTER I / CHAPTER II / THE PYRAMID TEXTS; lines 921-968 confidence: high

Unas is called a living being, son of Septet, purified by the Eighteen Gods in Meskha, an imperishable star; Septet makes him fly to heaven and Nut unfolds her arms to him.

Unas repeatedly flies up to heaven, is given avian features, and is placed between ladders set up by Ra and Horus; the footnote states the ladder is for souls ascending to heaven.
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The Literature of the Ancient Egyptians THE LITERATURE OF THE ANCIENT EGYPTIANS / CHAPTER I / CHAPTER II / THE PYRAMID TEXTS; lines 970-1041 confidence: high

“The skies lower, the Star-gods tremble, the Archers quake,” and others are struck dumb when they see Unas rising as a soul.

Unas rises as a soul, repeats his rising in heaven, moves where he wills, is crowned lord of the horizon, and is associated with the Two Heavens and Celestial Nile.
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The Literature of the Ancient Egyptians THE STORY OF SANEHAT / THE STORY OF THE EDUCATED PEASANT KHUENANPU / CHAPTER XI / FAIRY TALES; lines 7022-7108 confidence: medium

His Majesty dies, described as flying up to heaven; the king, glossed as Bata, summons the chief princes, brings his wife, enters into judgment with her, and has the sentence carried out.

The death of His Majesty is expressed as flying up to heaven.
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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 10022-10098 confidence: high

The south wind upsets Adapa’s skiff; Adapa breaks its wings; Anu demands punishment; Ea intervenes, clothes Adapa in a mourner’s robe, shows him the road to heaven, and forbids him to eat or drink there.

After Adapa breaks the south wind’s wings, Anu demands punishment, and Ea sends Adapa on the road to heaven to appear in Anu’s realm.
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The Religions of Ancient Egypt and Babylonia CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS.; lines 11141-11224 confidence: high

Adapa is called the first man; he refuses the gift of immortality, and the story, like Genesis's Fall narrative, explains why death entered the world. Man is made in the likeness of the gods, and the Eridu legend includes Adapa's journey to the sky.

The passage states that the Adapa legend known to the priests of Eridu included Adapa's journey to the sky.
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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 11226-11314 confidence: high

Etana and the eagle ascend toward the abodes of the gods; the earth and sea shrink in appearance, they reach the heaven of Anu and continue toward Istar’s heaven, but the eagle’s wings fail and both fall.

Etana and the eagle attempt to reach divine heavens; the passage frames the ascent as human presumption and says the destined penalty overtakes the pair when the eagle’s wings fail.
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The Religions of Ancient Egypt and Babylonia CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS.; lines 11666-11746 confidence: medium

En-lil refuses reconciliation and is angry at Xisuthros's escape; Ea takes the blame, says the righteous must not suffer with the guilty, persuades Bel to promise no future flood, and Bel blesses Xisuthros and his wife and translates them to the other world.

Bel blesses Xisuthros and his wife and translates them to the other world after the 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: medium

Gilgames asks gods about Ea-bani's fate; they are silent until he reaches Nergal's shrine, where Nergal opens the earth and Ea-bani's spirit ascends like a cloud of dust.

Nergal opens the earth and Ea-bani's spirit ascends like a cloud of dust to answer Gilgames.
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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 Babylonian temple had a ziggurat or tower whose head was designed to reach heaven; ziggurat means a lofty peak.

The ziggurat is described as intended to reach heaven, and the cited royal speech uses language of ascending into heaven and above the clouds.
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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 12010-12093 confidence: medium

The ziggurat has seven stages rising to 300 feet; a winding ramp leads to the top chamber, which contains no image, only a golden couch and table, and where Bel reveals himself at night to the inspired woman who alone may enter.

The passage describes seven diminishing stages, an outer ramp leading upward to the top, and the god’s chamber in the last stage.
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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 12095-12178 confidence: medium

Twin pillars at Babylonian sites are compared with Yakin and Boaz; Adapa is sent by Ea to Anu's heaven and finds two mourning gods, Tammuz and Nin-gis-zida, guarding the heavenly gate and preventing mortal entry into immortality, like cherubim guarding the tree of life.

Adapa, called the first man, is sent by Ea to the heaven of Anu.
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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 9328-9408 confidence: medium

The Anunna-ki are spirits of earth in subterranean Hades, seated on a golden throne and guarding the waters of life; the Igigi dwell in heaven. The passage contrasts later Semitic distinctions with Sumerian Anunnas and describes Nin-ip as offspring of Ê-kur and formerly a ghost in Nippur.

Nin-ip is described as a ghost or Anunna-like earth spirit who becomes identified with the rising sun, becomes a Baal, and takes on warlike solar attributes.
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The Religions of Ancient Egypt and Babylonia PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS. / INDEX. / FOOTNOTES; lines 15285-15391 confidence: high

The Pyramid Text notes identify planets with gods, Unas with a star, Sirius as Pepi’s sister, luminous spirits with planets, and mention fields of stars, the Bull of heaven, fresh water of the stars, and Qebḥu daughter of Anubis pouring liquid from four vases.

The Pyramid Text note says Unas rises as a star and places royal and spirit figures in relation to planets and stars.
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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 15920-16031 confidence: medium

The passage says to compare Jacob’s ladder and notes a similar staircase or ladder on the conical or egg-shaped stone that symbolized the moon-god of Harran.

A staircase or ladder is represented on a stone symbolizing the moon-god of Harran and is compared with Jacob’s ladder.
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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 13667-14079 confidence: low

'Jacob’s ladder, 393.'

The index includes 'Jacob's ladder,' a ladder topic that may mark ascent imagery within the indexed work.
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The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 1733-1811 confidence: medium

The Khu is called the “luminous” part of man; on Abydos tombstones it is embraced by the down-bent arms of the Ka, conceived as part of the human Ka and also separate, and symbolized by the crested ibis.

The Khu is symbolized by a crested ibis and described as a glorified spirit mounting like a bird in the arms of its Ka toward the vault of heaven.
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The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 1813-1899 confidence: high

The Hermetic books identify Khu with intelligence and Ba with soul; death releases the Khu to heaven, while the soul goes to judgment for punishment or happiness according to deserts.

The Khu soars to heaven after death, and the Ba is described as ascending to the gods and living in the light of day.
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The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 1986-2073 confidence: medium

Divine intelligence seeks to raise and purify the soul, while flesh wages war against it and tries to pull the soul down.

The passage opposes divine intelligence, which raises and purifies, to flesh, which drags the soul downward.
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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 2149-2238 confidence: high

The Edfu legend says Ra-Harmakhis fled rebels in Nubia and landed at Edfu; Hor-beḥudet paid homage, undertook to destroy the enemies, flew up to the sun as a great winged disc to find them, returned to Harmakhis’s boat, was named by Thoth, and with the smiths smote the foe across Egypt.

Hor-beḥudet flies up to the sun as a great winged disc to locate enemies before returning and participating in the defeat of the foe.
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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 2770-2857 confidence: medium

The Egyptian belief is described as a justified soul temporarily entering chosen material forms, flying to heaven in a swallow body, returning to the mummified body, and treating such forms like garments.

The passage says the justified soul could enter material forms at will, fly to heaven as a swallow, or return to its mummified body, treating embodiments like garments.
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The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 5101-5190 confidence: high

After the dead man ascends to heaven, his path is barred by a deep lake or canal; he may cross on the wings of the ibis Thoth or in the boat of the ferryman Nu-Urru, described as the “prototype of the Greek Charon.”

The dead man is said to ascend to heaven, specifically with one route by a ladder rising from the earth at Hermopolis.
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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 5968-6048 confidence: high

A legend from a granite shrine describes Shu fortifying At-Nebes against the children of Apophis from the eastern red desert; Shu lives there and ascends into heaven when old; Seb succeeds him and hears of Ra, Tum, Shu, and Ankhet’s wonders.

Shu ascends into heaven when he has grown old and the time has come for him to die.
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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 934-1018 confidence: high

The passage says ancient Egyptians showed incapacity for abstract thought and love of visible symbols; it describes the soul as a human-headed bird ascending to heaven and the future world as a duplicate of Egypt below.

The passage explicitly describes the soul as a human-headed bird ascending on wings to the heavens above.
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islamic

The Koran (Al-Qur'an) A TABLE OF THE CHAPTERS / THE KORAN. / PRELIMINARY DISCOURSE / SECTION I.; lines 1831-1877 confidence: medium

After demands that Jesus appear from heaven, a storm occurs and Jesus appears in the air with rays of glory, a purple cloud, sword, and diadem; he says, 'Behold I appear to you in your sight,' and the cloud receives him from view.

Jesus is invoked as living in heaven, appears from heaven or in the air after a storm, identifies himself as crucified, and then is received by a cloud.
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The Koran (Al-Qur'an) A TABLE OF THE CHAPTERS / THE KORAN. / PRELIMINARY DISCOURSE / SECTION I.; lines 1831-1877 confidence: medium

A demand is made for Jesus to appear from heaven; after thunder and lightning, Jesus Christ appears in the air with rays of glory, on a purple cloud, holding a sword and wearing a diadem, and speaks to the assembly.

Jesus appears in the air on a purple cloud with rays, sword, and diadem, and the cloud later receives him from sight.
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The Koran (Al-Qur'an) CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 11148-11218 confidence: high

God's stratagem is described as taking Jesus into heaven and placing his likeness on another person, who is apprehended and crucified instead.

Jesus is repeatedly described as taken up into heaven, and in the Barnabas version snatched into the third heaven by angels.
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The Koran (Al-Qur'an) CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 11148-11218 confidence: high

A note says a design was laid to take Jesus's life; God's stratagem is described as taking Jesus up into heaven and stamping his likeness on another person apprehended and crucified in his stead.

Jesus is described as taken up into heaven to avoid the plot, and in Barnabas as snatched into the third heaven by four angels.
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The Koran (Al-Qur'an) CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 11221-11295 confidence: high

God says to Jesus: “I will cause thee to die ... take thee up unto me ... deliver thee from the unbelievers,” and later judge disputes after return to him.

Jesus is said to be taken up unto God, and notes describe his assumption into heaven by Gabriel or a whirlwind.
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The Koran (Al-Qur'an) CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 11221-11295 confidence: high

God tells Jesus: “I will cause thee to die” and “take thee up,” deliver him, elevate followers until resurrection, and judge disputes.

The main passage says God will take Jesus up unto himself; notes elaborate ascent to heaven, possibly through Gabriel or a whirlwind from Mount Olivet.
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The Koran (Al-Qur'an) CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER IV. / IN THE NAME OF THE MOST MERCIFUL GOD; lines 13367-13463 confidence: high

They say they have slain Christ Jesus, son of Mary, apostle of God; the passage denies that they slew or crucified him and says he was represented by one in his likeness.

The passage states that Jesus was not killed or crucified and that God took him up unto himself.
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The Koran (Al-Qur'an) CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER IV. / IN THE NAME OF THE MOST MERCIFUL GOD; lines 13367-13463 confidence: high

The passage reports the claim that Christ Jesus son of Mary was slain, denies that he was slain or crucified, says one in his likeness represented him, says God took him up, and says Jesus will witness on the day of resurrection.

After denying that Jesus was truly killed or crucified, the passage states that God took him up unto himself.
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The Koran (Al-Qur'an) CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER IV. / IN THE NAME OF THE MOST MERCIFUL GOD; lines 13465-13556 confidence: medium

Notes report multiple views of Jesus' crucifixion and ascent, including substitution, being taken up into heaven, and a distinction between suffering manhood and ascending godhead.

Translator notes report claims that Jesus was taken up or ascended into heaven and an interpretation in which he descends from heaven and returns to the world.
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The Koran (Al-Qur'an) CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER IV. / IN THE NAME OF THE MOST MERCIFUL GOD; lines 13465-13556 confidence: medium

Sale's note lists views that Jesus was truly crucified, that another resembling him suffered, that he was taken up to heaven, and that his manhood suffered while his godhead ascended.

The notes mention claims that Jesus was taken up into heaven or that his godhead ascended into heaven.
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The Koran (Al-Qur'an) CHAPTER IV. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER V. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 14566-14638 confidence: medium

Sale's note says Jesus restored the fish to life; 1,300 afflicted or poor people ate and were satisfied, were delivered from misfortunes, and the table rose to heaven and descended for forty days.

Sale's note reports that the table flew up to heaven and was taken up into the clouds after descending for meals.
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The Koran (Al-Qur'an) CHAPTER IV. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER V. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 14566-14638 confidence: medium

Followers ask to eat and be witnesses; Jesus asks God to “cause a table to descend ... from heaven” as festival, sign, and food.

The table descends from heaven and, in the note, later flies up to heaven and is taken into the clouds after repeated descents.
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The Koran (Al-Qur'an) CHAPTER LVII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LVIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 35495-35590 confidence: medium

Believers are told to make room in the assembly and rise when told; God will grant room in paradise and raise believers and those given knowledge to higher degrees of honor.

Believers who make room in the assembly are promised ample room in paradise, and believers and those given knowledge are raised to higher degrees of honor.
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The Koran (Al-Qur'an) CHAPTER V. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 14707-14802 confidence: low

The speaker is told that if he could seek a den into the inward parts of the earth or a ladder to ascend into heaven to show a sign, the search would be fruitless unless God willed guidance.

The speaker is hypothetically told that if he could find a ladder to ascend into heaven to show a sign, the search would still be fruitless without God’s will.
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The Koran (Al-Qur'an) CHAPTER V. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 14707-14802 confidence: medium

The speaker is told that if he could find a den into the inward earth or a ladder into heaven to show a sign, the search would be fruitless unless God willed guidance.

The speaker is told hypothetically that he might seek a ladder by which to ascend into heaven to show a sign, but that the search would be fruitless without God's will.
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The Koran (Al-Qur'an) CHAPTER V. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 15386-15454 confidence: low

God opens the breast of one he directs and makes another's breast “straight and narrow, as though he were climbing up to heaven”; the passage declares the right way and signs.

The constricted breast of one led into error is compared to a person climbing up to heaven; the note glosses this as undertaking an impossible thing.
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The Koran (Al-Qur'an) CHAPTER VI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VII / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 15886-15961 confidence: medium

"the gates of heaven shall not be opened unto them, neither shall they enter into paradise, until a camel pass through the eye of a needle"

Those who reject signs have the gates of heaven closed to them; a note further describes rejected souls ascending after death and being thrown down.
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The Koran (Al-Qur'an) CHAPTER VI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VII / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 15886-15961 confidence: high

“the gates of heaven shall not be opened unto them ... until a camel pass through the eye of a needle”; their couch and coverings are fire.

The passage includes hell fire, paradise, gates of heaven, and a note about souls ascending to heaven but being cast down under the seventh earth.
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The Koran (Al-Qur'an) CHAPTER VI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VII / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 15964-16056 confidence: medium

God created the heavens and earth in six days, ascended his throne, causes night to cover day, and made sun, moon, and stars subject to his command.

God creates the heavens and earth in six days, ascends the throne, and commands the night, day, sun, moon, and stars.
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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 16761-16853 confidence: high

Moses chooses seventy men to go with him to the mountain at the appointed time; a storm of thunder and lightning takes them away, and Moses asks whether God will destroy them for the deeds of foolish men.

Moses chooses seventy men to go up with him to the mountain at an appointed time, where a storm overtakes them and Moses interprets the event as a divine trial.
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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 16761-16853 confidence: medium

Moses chooses seventy men to go with him to the mountain at the appointed time; a thunder-and-lightning storm takes them away, and Moses prays that God not destroy all for what foolish men did, calling the event a trial and asking forgiveness and mercy.

Moses chooses seventy men to go up with him to the mountain at an appointed time, where a thunder-and-lightning storm overtakes them and Moses interprets the event as a trial.
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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 16855-16924 confidence: medium

A note reports that some imagined a Jewish nation beyond China whom Mohammed saw on the night of his journey to heaven and who believed on him.

A note says Mohammed saw a believing Jewish nation during the night he made his journey to heaven.
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The Koran (Al-Qur'an) CHAPTER XII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 20907-20995 confidence: medium

God raises the heavens without visible pillars, ascends his throne, compels sun and moon to perform services, and makes heavenly bodies run appointed courses.

God is described as having ascended his throne after raising the heavens.
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The Koran (Al-Qur'an) CHAPTER XIV. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XV. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 21485-21588 confidence: medium

If a gate in heaven were opened and the unbelievers ascended all day, they would still say their eyes were dazzled or that they were enchanted.

The passage imagines a heavenly gate opened and the unbelievers ascending all day, yet still denying the experience.
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The Koran (Al-Qur'an) CHAPTER XIV. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XV. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 21485-21588 confidence: high

Even if a heavenly gate were opened and the unbelievers ascended through it all day, they would say their eyes were dazzled or that they were deluded by enchantments.

The passage explicitly imagines a gate in heaven and the unbelievers ascending through it all day, yet denying the experience.
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The Koran (Al-Qur'an) CHAPTER XL. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XLI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 32511-32573 confidence: medium

Angels descend to those who say their Lord is God and behave uprightly, telling them not to fear or grieve and to rejoice in promised paradise; they call themselves friends in this life and the life to come.

Angels descend to the upright, comfort them, and announce hope of paradise.
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The Koran (Al-Qur'an) CHAPTER XV. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XVI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 21863-21948 confidence: medium

Translator notes mention natural distinctions, fish from salt water, pearls and coral, mountains fixing the earth, stars as travel guides, and an interpretation of Nimrod's tower at Babel as a failed ascent to heaven overthrown by God.

A translator note reports an interpretation of Nimrod's tower as an attempt to ascend to heaven and wage war, frustrated by God.
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The Koran (Al-Qur'an) CHAPTER XV. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XVI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 21863-21948 confidence: medium

A note says some read the passage figuratively, while others relate it to Nimrod's tower at Babel, built to ascend to heaven and overthrown by God through wind and earthquake.

A note reports a reading in which Nimrod built the tower of Babel to ascend to heaven and wage war there, but God overthrew it.
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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

Chapter entitled "The Night Journey"; God transported his servant by night from Mecca to Jerusalem to show signs.

The passage states that the servant is transported by night from Mecca to Jerusalem, and the note describes continuation through the seven heavens to God's presence and return the same night.
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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

"transported his servant by night, from the sacred temple of Mecca to the farther temple of Jerusalem" so that God might show some of his signs.

The passage describes night transport from Mecca to Jerusalem; the note adds movement through seven heavens to God's presence and return the same night.
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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

"transported his servant by night, from the sacred temple of Mecca to the farther temple of Jerusalem" so that God might show some of his signs.

God transports the servant by night between sacred temple locations so that signs may be shown.
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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 22863-22955 confidence: uncertain

Commentary discusses Mohammed's journey to heaven as an intended meaning for the passage, while also listing alternate interpretations of the vision as a dream or other event.

A note says Mohammed's journey to heaven is generally agreed by some to be intended, while also reporting interpretations that the vision was a dream or another event.
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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 22863-22955 confidence: medium

Commentary discusses Muhammad's journey to heaven as the usual interpretation, with alternative readings as dream or other visions.

A commentary note says Muhammad's journey to heaven is generally agreed to be intended in the referenced place.
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The Koran (Al-Qur'an) CHAPTER XVI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XVII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 22958-23056 confidence: low

The addressed figure is told to watch part of the night in the same exercise as extra devotion, so that the Lord may raise him to an honourable station.

The night vigil is connected with the possibility that the Lord will raise the addressed figure to an honourable station.
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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 23058-23140 confidence: medium

Opponents demand heaven falling in pieces, God and angels brought down, a house of gold, ascent by ladder to heaven, and a readable descending book; the answer says, 'Am I other than a man, sent as an apostle?'

Opponents demand that the messenger ascend by a ladder to heaven and additionally demand a descending book as witness.
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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 23058-23140 confidence: high

Objectors demand signs before believing: a spring from earth, gardens and rivers, the heaven falling in pieces, God and angels as vouchers, a gold house, ascent by ladder to heaven, and a readable descending book; the reply says the speaker is only a man sent as apostle.

The objectors demand that the apostle ascend by a ladder to heaven and additionally bring down a readable book as proof.
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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: medium

Moses is remembered as upright, an apostle and prophet; God calls him from the right side of Mount Sinai, draws him near for private discourse, and gives Aaron as prophetic assistant.

Moses is called from the right side of Mount Sinai and drawn near for private discourse with God.
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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: medium

Edris is remembered as a just person and prophet, and God exalts him to a high place.

Edris is exalted to a high place; a note reports that some say he died, was restored to life, and was taken into heaven or paradise.
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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: medium

Edris is remembered as "a just person, and a prophet" and God "exalted him to a high place."

Edris is exalted to a high place; the note reports an interpretation that he was taken into heaven after death and restored to life.
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The Koran (Al-Qur'an) CHAPTER XX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 25159-25240 confidence: medium

Nimrod is said to have considered offering to Abraham's God, then relapsed, built a tower to ascend to heaven, tried a chest borne by four monstrous birds, wandered through the air, and fell onto a mountain that shook.

Nimrod builds a tower and uses a bird-borne chest to ascend to heaven, then fails and is punished.
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The Koran (Al-Qur'an) CHAPTER XX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 25159-25240 confidence: high

Nimrod builds a tower to ascend to heaven and see Abraham's God; when it is overthrown, he tries a chest borne by four monstrous birds, wanders in the air, and falls on a mountain with force that makes it shake.

Nimrod builds a tower to ascend to heaven and later tries to be carried heavenward in a chest borne by birds.
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The Koran (Al-Qur'an) CHAPTER XX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 25242-25306 confidence: medium

A wind transports Solomon's throne with prodigious swiftness and brings it back to Palestine in the evening after a morning journey to a distant country.

The wind carries Solomon's throne with prodigious swiftness to and from distant places.
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The Koran (Al-Qur'an) CHAPTER XXI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 25580-25655 confidence: medium

A note explains that the passage concerns a place of religious worship and says the spot and model of an old building were shown; the old building had been taken up to heaven at the flood.

A note says Abraham went up a mountain to proclaim pilgrimage, and another note says an old building had been taken up to heaven at the flood.
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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 28271-28369 confidence: medium

Pharaoh says he knows of no god besides himself, orders Haman to build a high tower so he may ascend to the God of Moses, and Pharaoh with his forces is cast into the sea.

Pharaoh orders Haman to build a high tower so he may ascend to the God of Moses; Sale's note expands this into an ascent and demolition narrative.
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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 28271-28369 confidence: high

Pharaoh claims no other god for his princes, orders Haman to make clay bricks and a high tower, and says he will ascend to the God of Moses while calling Moses a liar.

Pharaoh orders a high tower so he may ascend to the God of Moses; the note expands this into Pharaoh ascending the tower before its demolition.
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The Koran (Al-Qur'an) CHAPTER XXXI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 29338-29435 confidence: medium

God creates the heavens, earth, and what is between them in six days, then ascends his throne; no patron or intercessor exists besides him.

God creates the heavens and earth in six days and then ascends his throne.
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The Koran (Al-Qur'an) CHAPTER XXXI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 29338-29435 confidence: medium

"It is GOD who hath created the heavens and the earth... in six days; and then ascended his throne."

God is said to ascend his throne after creation; the note also discusses decrees or angels descending and reascending between heaven and earth.
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The Koran (Al-Qur'an) CHAPTER XXXI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 29438-29487 confidence: low

A translator note says some interpret the line about revelation as referring to the Quran, while others understand it as referring to a meeting between Moses and Mohammed in the sixth heaven during Mohammed's night journey.

A translator note reports an interpretation involving Mohammed's night journey to the sixth heaven and a meeting with Moses.
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The Koran (Al-Qur'an) CHAPTER XXXIV. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXV. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 30481-30579 confidence: medium

Good speech ascends to God, righteous work is exalted, and wicked plotters suffer punishment while their devices become vain.

Good speech is said to ascend to God, with righteous work exalted by him.
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The Koran (Al-Qur'an) CHAPTER XXXIV. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXV. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 30481-30579 confidence: medium

All excellence belongs to God; good speech ascends to him; righteous work is exalted; wicked plots bring punishment and are made vain.

Good speech is said to ascend to God, and righteous work is said to be exalted by him.
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The Koran (Al-Qur'an) CHAPTER XXXIX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XL. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 32200-32262 confidence: medium

Pharaoh tells Haman to build a tower to reach the tracts of heaven and view the God of Moses; Pharaoh thinks Moses lies, and his stratagem ends in loss.

Pharaoh orders a tower to reach the tracts of heaven and view the God of Moses; the plan ends in loss.
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The Koran (Al-Qur'an) CHAPTER XXXIX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XL. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 32200-32262 confidence: medium

Pharaoh says, "O Haman, build me a tower" to reach heaven and view the God of Moses; the narration says Pharaoh's stratagems ended only in loss.

Pharaoh orders Haman to build a tower to reach the tracts of heaven and view the God of Moses, and the plan is said to end in loss.
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The Koran (Al-Qur'an) ENTITLED, THE INEVITABLE; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LVII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 35323-35422 confidence: medium

God “created the heavens and the earth in six days, and then ascended his throne”; he knows what enters and issues from earth, what descends from heaven and ascends thereto, and causes night and day to succeed each other.

God ascends the throne after creation and knows what descends from heaven and what ascends to it.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER IX. / CHAPTER X. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 18846-18933 confidence: medium

God creates the heavens and earth in six days, ascends the throne to govern all things, and permits no intercessor except by permission.

God is said to create the heavens and earth and then ascend the throne to govern all things.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LII. / ENTITLED, THE MOUNTAIN; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 34492-34610 confidence: medium

The passage asks whether opponents have a ladder to ascend to heaven and hear angels, rejects claims about divine daughters and idols, denies that secrets of futurity are theirs, and says their plot will be circumvented.

The deniers are rhetorically asked whether they possess a ladder by which they may ascend to heaven and hear the discourse of angels.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LII. / ENTITLED, THE MOUNTAIN; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 34492-34610 confidence: low

Rhetorical questions ask whether opponents created themselves, made heaven and earth, control the Lord's stores, have a ladder to heaven to hear angels, or possess futurity's secrets.

A question asks whether opponents have a ladder by which they may ascend to heaven and hear the discourses of angels.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LIII. / ENTITLED, THE STAR; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 34613-34720 confidence: medium

Mohammed's heart is said not to have falsified what he saw. He saw the figure another time by the lote-tree beyond which there is no passing, near the garden of eternal abode, and beheld some of the greatest signs of his Lord. Notes place the tree in the seventh heaven and describe it as an utmost boundary.

Mohammed is said to see the figure another time by the lote-tree beyond which there is no passing, near the garden of eternal abode; the notes connect this to the night journey to heaven and the seventh heaven.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LIII. / ENTITLED, THE STAR; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 34613-34720 confidence: medium

“He also saw him another time, by the lote-tree beyond which there is no passing ... near it is the garden of eternal abode.”

The passage describes a second vision by the lote-tree beyond which there is no passing, near the garden of eternal abode; a note locates the tree in the seventh heaven and at the limit of angelic passage or creaturely knowledge.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LXVI. / ENTITLED, PROHIBITION; REVEALED AT MEDINA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 36439-36508 confidence: low

The note identifies Asia, wife of Pharaoh, and reports her torment, angelic shading, a shown mansion in paradise, and variant accounts of her soul being received or her being taken alive into paradise.

A note reports, as a variant, that the wife of Pharaoh was taken up alive into paradise, where she eats and drinks.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LXX. / ENTITLED, THE STEPS; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 36878-36974 confidence: high

A demanded vengeance on unbelievers is said to be unavoidable from God, possessor of the steps; angels and Gabriel ascend to him in a day of fifty thousand years.

Angels and Gabriel ascend unto God by the steps over a vast cosmological time span.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LXX. / ENTITLED, THE STEPS; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 36878-36974 confidence: high

"GOD, the possessor of the steps" by which "the angels ascend unto him, and the spirit Gabriel also" in a day of fifty thousand years.

The angels and Gabriel ascend to God by the steps in a day whose extent is fifty thousand years.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LXXIV / ENTITLED, THE COVERED; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 37283-37399 confidence: low

The note says the phrase may be rendered as driving him up a mountain crag, interpreted by some as a mountain of fire where al Walid ascends and is cast down repeatedly.

A note reports an interpretation that al Walid is condemned to climb a mountain of fire and be cast down repeatedly.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XC. / ENTITLED, THE TERRITORY; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 38548-38575 confidence: medium

The passage says he does not attempt the cliff, then defines the cliff as freeing a captive or feeding an orphan kinsman or a poor man in a day of famine.

The passage asks about the cliff and defines it through difficult acts of liberation and feeding in famine.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XCV. / ENTITLED, THE FIG; WHERE IT WAS REVEALED IS DISPUTED. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 38723-38779 confidence: low

A commentary note says Gabriel opened Mohammed’s heart, removed a black drop or seed of original sin, cleansed it, and filled it with wisdom and faith; this is connected with infancy or the journey to heaven.

The commentary mentions Mohammed’s journey to heaven as one possible setting for Gabriel’s opening of his heart.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXV. / ENTITLED, AL FORKAN; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 27059-27127 confidence: medium

The passage tells the speaker to trust the living God who does not die, knows servants' faults, created the heavens and earth and what is between them in six days, and ascended his throne.

After creating the heavens and earth and what is between them in six days, God is said to have ascended his throne.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXV. / ENTITLED, AL FORKAN; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 27059-27127 confidence: medium

The addressee is told to trust in the one who lives and does not die, to celebrate his praise, and the Merciful is described as knowing servants' faults, creating the heavens and earth and what is between them in six days, and ascending his throne.

The Merciful is described as creating the heavens and earth in six days and then ascending his throne.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXVIII. / ENTITLED, S.; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 31403-31487 confidence: medium

Chief men encourage perseverance in worship of their gods, call the message a false contrivance, question why admonition was sent to him, and are challenged to ascend by steps to heaven if they possess the heavens and earth.

The opponents are challenged to ascend by steps to heaven if they possess the kingdom of the heavens and earth.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXVIII. / ENTITLED, S.; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 31403-31487 confidence: medium

The passage questions whether the dissenters possess God's mercy or the kingdom of heaven and earth, and challenges them to ascend by steps to heaven if so.

The passage challenges those who might claim possession of the kingdom to ascend by steps to heaven.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / FINIS / AN INDEX / OF THE; lines 39628-39754 confidence: high

"Becr (Abu) attends Mohammed in his flight from Mecca" and "bears testimony to the truth of Mohammed's journey to heaven".

Mohammed's journey to heaven is explicitly indexed, with Abu Becr testifying to it.
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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

"Asia, the wife of Pharaoh, marytred by her husband for believing in Moses... is taken alive into paradise"; "Azral, the angel of death".

Asia is martyred for belief and taken alive into paradise.
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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

"Asia, the wife of Pharaoh, marytred by her husband for believing in Moses... taken alive into paradise... one of the four perfect women"

The passage mentions Mohammed's journey to heaven and devils' former access to all seven heavens; Asia is also taken alive into paradise.
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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

"Asia, the wife of Pharaoh, marytred by her husband for believing in Moses... taken alive into paradise... one of the four perfect women"

Asia is martyred for belief and taken alive into paradise.
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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

The index lists Mohammed's journey to heaven.

The index names Mohammed's journey to heaven.
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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

Joshua and Caleb are sent as spies into Canaan; Mohammed's journey to heaven is listed.

Mohammed's journey to heaven is listed.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / FINIS / AN INDEX / OF THE; lines 40056-40155 confidence: high

“his journey to heaven”

The passage explicitly indexes Mohammed’s journey to heaven.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / FINIS / AN INDEX / OF THE; lines 40056-40155 confidence: high

Mohammed is associated with a journey to heaven, gaining proselytes of the genii by reading the Koran, being terrified at Gabriel's approach, and being commanded to pray by night.

The index explicitly lists Mohammed's journey to heaven.
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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: high

Nimrod disputes with Abraham, has a tower, attempts to ascend to heaven, persecutes Abraham, and is punished.

Nimrod is associated with a tower and an attempt to ascend to heaven.
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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

Christ is said to be taken from Mount Olivet by a whirlwind.

Christ is said to be taken from Mount Olivet by a whirlwind.
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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: high

Nimrod is indexed as disputing with Abraham, having a tower, attempting to ascend to heaven, persecuting Abraham, and being punished.

The index says Nimrod attempts to ascend to heaven and also mentions his tower.
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The Koran (Al-Qur'an) LIFE OF GEORGE SALE. / R. A. DAVENPORT. / INTRODUCTION / TO THE READER.; lines 717-755 confidence: low

The Gospel of Barnabas is described as a complete history of Jesus Christ from birth to ascension, containing many circumstances from the four Gospels but altered to favor the Mohammedan system.

The Gospel of Barnabas is said to contain a complete history of Jesus Christ from birth to ascension.
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The Koran (Al-Qur'an) OF THE / SECTIONS OF THE PRELIMINARY DISCOURSE / A TABLE OF THE CHAPTERS / THE KORAN.; lines 795-897 confidence: low

Chapter titles include “The Night Journey,” “The Cave,” and “The Steps.”

The table includes the titles “The Night Journey” and “The Steps.”
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 10221-10351 confidence: medium

Opponents say they will not believe unless the apostle produces signs: a fountain, a garden with rivers, falling heaven, God and angels as vouchers, a gold house, ascent to Heaven, or a sent-down readable book; the reply asks whether he is more than a man and apostle.

Opponents demand that the apostle mount up into Heaven and send down a readable book before they will believe.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 10221-10351 confidence: medium

Objectors demand a fountain, garden and rivers, falling heaven, God and angels, a gold house, ascent into Heaven, and a readable book; the reply states the apostle is a man and apostle.

Objectors demand fountains, rivers, falling heaven, God and angels, a gold house, ascent into Heaven, and a readable book; the apostle responds by emphasizing his human apostolic status.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 10353-10500 confidence: medium

The note describes Jerusalem and a journey through the seven heavens to God's throne on Borak with Gabriel in some traditions, while other early traditions regard it as vision or dream.

A note describes a night-journey to Jerusalem and through the seven heavens to the throne of God, with Borak and Gabriel in some traditions.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 10353-10500 confidence: medium

The note reports a Jerusalem-to-seven-heavens journey to God's throne on Borak with Gabriel in some traditions, while others regard it as a vision or dream.

A translator note reports a journey from Jerusalem through seven heavens to the throne of God on Borak, accompanied by Gabriel in some traditions.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 11219-11354 confidence: high

God creates the heavens, the earth, and what is between them in six days, ascends his throne, has no other patron or intercessor, and governs all things from heaven to earth before they come up to him on a thousand-year day.

God creates the heavens and earth in six days, ascends the throne, and governs all things from heaven to earth.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 11219-11354 confidence: medium

God creates the heavens, the earth, and what lies between in six days, then ascends his throne; no patron or pleader exists besides him.

God creates heaven and earth in six days, ascends the throne, governs from heaven to earth, and receives things on a thousand-year day.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 13437-13566 confidence: medium

The King summons Joseph; Joseph requests inquiry about the women who cut their hands; the women clear him, and the Prince's wife confesses that Joseph is truthful.

After investigation clears Joseph, the King appoints him to special service and Joseph becomes keeper of the granaries.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 13842-13974 confidence: medium

Pharaoh tells Haman to build a tower so he may reach "the avenues of the heavens" and "mount to the God of Moses"; Pharaoh's artifice ends in ruin.

Pharaoh orders a tower built to reach the avenues of the heavens and mount to the God of Moses, but the stratagem ends in ruin.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 13842-13974 confidence: high

Pharaoh commands Haman to build a tower so he may reach the avenues of the heavens and mount to the God of Moses; the passage says Pharaoh’s artifice ended only in ruin.

Pharaoh commands Haman to build a tower so he may reach the avenues of heaven and mount to the God of Moses, but the artifice ends in ruin.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 14253-14381 confidence: medium

Moses' signs are called magical device; Pharaoh tells his nobles that he knows no god for them but himself and commands Haman to burn bricks and build a tower so he may mount up to the God of Moses.

Pharaoh claims no other god is known to him and commands Haman to build a tower so he may mount up to the God of Moses.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 14253-14381 confidence: medium

Pharaoh tells his nobles he knows no god for them but himself and commands Haman to burn bricks of clay and build a tower so he may mount up to the God of Moses.

Pharaoh orders Haman to build a tower so he may mount up to the God of Moses while declaring Moses a liar.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 16297-16428 confidence: high

The good word rises to God; the righteous deed is exalted; evil plotters face severe punishment and vain plots.

The good word is said to rise up to God, and the righteous deed is exalted.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 17719-17848 confidence: medium

"an opening into the earth or a ladder into Heaven" is mentioned as a hypothetical way to bring a sign.

A ladder into Heaven is mentioned as a hypothetical means by which the speaker might bring a sign.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 17719-17848 confidence: low

The messenger is told earlier apostles were charged with falsehood and endured until divine help; a hypothetical opening into the earth or ladder into heaven to bring a sign is mentioned, while guidance depends on God.

The passage mentions seeking an opening into the earth or a ladder into heaven in order to bring a sign, while emphasizing that guidance belongs to God.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 18096-18218 confidence: low

God opens the breast of one He guides to Islam and makes the breast of the one He misleads strait and narrow, as though mounting into the heavens.

The misled person's straitened breast is compared to mounting into the very heavens.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 18329-18469 confidence: low

The translator note says some passages may allude to Wacih ben Salamah's ladder in a tower, by which he professed to mount up to God and receive divine oracles.

A translator note says a passage may allude to Wacih ben Salamah's ladder in a tower, by which he professed to mount up to God and receive divine oracles.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 21243-21364 confidence: high

God tells Jesus he will cause him to die, take him up to himself, deliver him from unbelievers, and place his followers above unbelievers until the day of resurrection.

God tells Jesus that he will take him up to himself and deliver him from unbelievers.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 21243-21364 confidence: high

"And the Jews plotted, and God plotted: But of those who plot is God the best."

After plotting is mentioned, God says he will cause Jesus to die, take him up to himself, and deliver him from unbelievers.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 21851-21964 confidence: high

The note says Muhammad probably believed that God took Jesus’s dead body to heaven while the Jews crucified a man who resembled him, and discusses Qur'anic wording about God causing to die or taking to himself.

The note describes Jesus being taken to heaven and later returning at the end of the world, dying, and being raised again.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 21851-21964 confidence: medium

The note says Muhammad probably believed God took Jesus' dead body to Heaven while the Jews crucified a man resembling him; it also says Muslims believe Jesus will return at the end of the world, slay the Antichrist, die, and be raised again.

The note says God took Jesus to Heaven, a lookalike was crucified, and Muslims believe Jesus will return at the end of the world, slay the Antichrist, die, and be raised again.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 22936-23059 confidence: medium

The passage reports the claim that the Messiah, Jesus son of Mary, was slain, denies that he was slain or crucified, says they had only his likeness, and states that God took him up to Himself.

The passage denies that Jesus was slain or crucified and says that God took him up to Himself.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 22936-23059 confidence: high

The passage reports the claim that the Messiah, Jesus son of Mary, was slain, then denies his slaying and crucifixion, says only his likeness was involved, and states that God took him up to Himself.

After denying that Jesus was really slain, the passage states that God took him up to Himself.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 23322-23450 confidence: medium

A parable says that if the Koran were sent down on a mountain, it would humble itself and split apart from fear of God.

The parable says that if the Koran were sent down on a mountain, the mountain would humble itself and cleave asunder for fear of God.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 24209-24323 confidence: medium

Believers are told to make room in assemblies and rise when told; God will make room in Paradise and uplift believers and those given knowledge to lofty grades.

Believers and those given knowledge are said to be uplifted to lofty grades.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 3893-4118 confidence: low

Rhetorical questions ask whether opponents created themselves, created heavens and earth, hold the Lord's treasures, rule supreme, have a ladder for hearing angels, or know secret things.

A rhetorical question asks whether the opponents have a ladder by which to hear the angels and demands clear proof from anyone who heard them.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 4120-4331 confidence: medium

The recipient saw him "Near the Sidrah-tree, which marks the boundary" and near "the garden of repose"; his eye did not turn aside.

The revelation recipient sees a figure near the Sidrah-tree that marks a boundary and is near the garden of repose.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 4333-4512 confidence: high

Sura LXX opens with a suitor asking for punishment to fall on infidels; none can hinder God, master of the ascents, by which angels and the spirit ascend to him in a day of fifty thousand years.

The passage names divine ascents by which angels and the spirit ascend to God in a day of fifty thousand years.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 4333-4512 confidence: high

Sura LXX opens with a suitor asking for sudden punishment on infidels; God is master of ascents by which angels and the spirit ascend to him in a fifty-thousand-year day.

God is master of ascents by which the angels and the spirit ascend to him in a day of fifty thousand years.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 4514-4760 confidence: medium

Men and djinn are told that divine judgment will find them; they may overpass the bounds of heaven and earth only by divine leave, and fire and molten brass will be hurled at them.

Men and djinn are challenged to overpass the bounds of the heavens and earth, but only by divine permission, with fire and molten brass as threat.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 4514-4760 confidence: medium

The passage says God will judge men and djinn and challenges them to overpass the bounds of heaven and earth only by divine leave.

Men and djinn are challenged to overpass the bounds of the heavens and the earth, but only by divine leave, and are threatened by fire and molten brass.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 519-571 confidence: high

The passage lists the vision of the midnight journey to Jerusalem and the Heavens, night meetings at Acaba with pledges of fealty, the command to emigrate to Yathrib/Medina, the escape of Muhammad and Abu Bekr to the cave of Thaur, and the flight to Medina.

The passage explicitly lists the vision of the midnight journey to Jerusalem and the Heavens.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 519-571 confidence: high

The passage lists the vision of the midnight journey to Jerusalem and the Heavens, night meetings at Acaba with pledges of fealty, the command to believers to emigrate to Yathrib/Medina, Muhammad and Abu Bekr's escape to the cave of Thaur, and the flight to Medina.

The passage explicitly names a vision of the midnight journey to Jerusalem and the Heavens.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 6881-7048 confidence: high

Even if a gate in Heaven were opened and the unbelievers were mounting up to it, they would say their eyes were drunken and that they were enchanted.

A heavenly gate is opened and the unbelievers mount up, yet they claim drunken sight or enchantment.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 722-779 confidence: high

The passage says it is possible Jesus was presented as not put to death and as "a holy teacher" who, like Enoch or Elijah, "had been miraculously taken from the earth."

Jesus is described as not put to death but miraculously taken from the earth, with Enoch and Elijah named as parallels.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 722-779 confidence: high

"a holy teacher, who, like the patriarch Enoch or the prophet Elijah, had been miraculously taken from the earth"

Jesus is described as miraculously taken from earth, with Enoch and Elijah named as comparable figures.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 7396-7552 confidence: high

Ismael is commemorated as true to his promise, apostle, prophet, and teacher of prayer and almsgiving; Edris is a truthful prophet uplifted to a high place.

Edris is said to be uplifted to a place on high.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 7396-7552 confidence: high

Ismael is true to his promise, an apostle and prophet, and enjoins prayer and almsgiving; Edris is a truthful prophet uplifted to a high place.

Edris is said to be uplifted to a place on high.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 4011-4062 confidence: medium

The soul is separated from the body by the angel of death, gently for the good and violently for the wicked; it enters Al Berzakh, the interval between death and resurrection; a believer's soul is met by two angels and conveyed to heaven for assignment according to merit and degree.

Two angels convey the believer's soul to heaven for assignment according to merit and degree.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 4011-4062 confidence: high

If the departed was a believer, two angels meet the soul and convey it to heaven so its place may be assigned according to merit and degree.

A believer's soul is met by two angels and conveyed to heaven for assignment according to merit and degree.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 4065-4117 confidence: medium

One opinion places souls with Adam in the lowest heaven; Muhammad is said to have seen souls destined to paradise on Adam's right and those condemned to hell on his left during the night journey.

The passage refers to Muhammad's return from the upper heavens in his night journey and his seeing souls beside Adam in the lowest heaven.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 5283-5332 confidence: medium

The institution is attributed to a claimed divine command from the throne of God during Mohammed's night journey to heaven.

The passage says Mohammed claimed to receive the prayer command from God's throne during his night journey to heaven.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 5283-5332 confidence: medium

The passage says Mohammed claimed the institution came by divine command from God's throne during his night journey to heaven, and that stated prayer times are insisted on in the Koran though not particularly prescribed there.

The passage says the prayer institution was authorized by a divine command received from God's throne during Mohammed's night journey to heaven.
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The Koran (Al-Qur'an) SECTION VI. / OF THE INSTITUTIONS OF THE KORAN IN CIVIL AFFAIRS. / SECTION VII. / SECTION VIII.; lines 7939-7987 confidence: medium

The Moshabbehites or Assimilators are described as allowing resemblance between God and creatures and supposing God to have members or parts and local motion, including ascent and descent.

God is said, in the described doctrine, to be capable of local motion, including ascent and descent.
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The Koran (Al-Qur'an) SECTION VI. / OF THE INSTITUTIONS OF THE KORAN IN CIVIL AFFAIRS. / SECTION VII. / SECTION VIII.; lines 7939-7987 confidence: medium

The Moshabbehites are described as allowing resemblance between God and creatures, assigning God members or parts and local motion including ascent and descent, and saying God might appear in human form, with Gabriel, Mohammed, and Moses cited.

The Moshabbehites are described as attributing local motion, including ascent and descent, to God.
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The Koran (Al-Qur'an) SECTION VI. / OF THE INSTITUTIONS OF THE KORAN IN CIVIL AFFAIRS. / SECTION VII. / SECTION VIII.; lines 8515-8561 confidence: medium

The next morning Karmata's escape becomes known, causing admiration, and his adherents say God had taken him into heaven.

After the prisoner escapes and disappears, adherents explain the event by saying God took him into heaven.
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The Koran (Al-Qur'an) SECTION VI. / OF THE INSTITUTIONS OF THE KORAN IN CIVIL AFFAIRS. / SECTION VII. / SECTION VIII.; lines 8515-8561 confidence: medium

The governor imprisoned Karmata after people neglected labor for the prayers; a girl took the dungeon key from under her sleeping master's head, freed the prisoner, and returned the key.

A girl frees Karmata from prison, after which adherents say God had taken him into heaven.
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The Koran (Al-Qur'an) THE KORAN. / PRELIMINARY DISCOURSE / SECTION I. / SECTION II.; lines 2459-2507 confidence: medium

The passage says the idea of a destined reformation may have deepened during Mohammed's solitude, when he usually retired for a month each year to a cave in Mount Hara near Mecca.

The passage states that Mohammed usually withdrew for a month each year to a cave in Mount Hara while the idea of a providential reforming mission took root.
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The Koran (Al-Qur'an) THE KORAN. / PRELIMINARY DISCOURSE / SECTION I. / SECTION II.; lines 2765-2812 confidence: high

"his night journey from Mecca to Jerusalem and thence to heaven"

The passage states that Mohammed announced a night journey from Mecca to Jerusalem and then to heaven.
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The Koran (Al-Qur'an) THE KORAN. / PRELIMINARY DISCOURSE / SECTION I. / SECTION II.; lines 2765-2812 confidence: high

The passage reports a “night journey from Mecca to Jerusalem and thence to heaven” and later compares claimed conversation with God to what “Moses had heretofore done in the mount.”

The passage reports a night journey from Mecca to Jerusalem and then to heaven, with commentary that Mohammed claimed conversation with God there.
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hermetic

Thrice-Greatest Hermes, Vol. I: Prolegomena A PROTOTYPE OF THE POSMANDRES' COSMOGONY 131 / A PROTOTYPE OF THE PCEMANDRES' COSMOGONY 135 / THAT OF ITS PROTOTYPE / A PROTOTYPE OF THE PCEMANJDRES' COSMOGONY 137; lines 7884-8056 confidence: high

The passage reports an Egyptian belief that a soul purified after death goes back to God and lives eternally as a god with the gods; it presents this as supporting Poemandres as Hellenised Egyptian priestly doctrine.

The passage reports an Egyptian belief that after post-mortem purification the soul goes back to God and lives eternally as a god with the gods.
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Thrice-Greatest Hermes, Vol. I: Prolegomena A PROTOTYPE OF THE POSMANDRES' COSMOGONY 131 / A PROTOTYPE OF THE PCEMANDRES' COSMOGONY 135 / THAT OF ITS PROTOTYPE / A PROTOTYPE OF THE PCEMANJDRES' COSMOGONY 137; lines 7884-8056 confidence: high

Reitzenstein is cited as saying the Man doctrine is not Egyptian: the Heavenly Man, Son of God, descends, becomes slave of the Fate-Sphere, loses original power into weakness and bondage, and must regain his original state.

The Heavenly Man descends into the Fate-Sphere, becomes enslaved and weakened, and must win freedom and regain his original state.
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Thrice-Greatest Hermes, Vol. I: Prolegomena CONCERNING THE CRATER OR CUP 451 / CONCERNING THE CRATER OR CUP 453 / CONCERNING THE CRATER OR CTJP 455 / THE DISCIPLES OF THRICE -GREATEST HERMES 459; lines 25126-25223 confidence: low

“In the Trismegistic tradition in which Thoth holds the chief place, the Young Tem would thus represent the Young Thoth who succeeded to his Father when that Father ascended to the Gods.”

Young Thoth is said to have succeeded to his Father when that Father ascended to the Gods.
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Thrice-Greatest Hermes, Vol. I: Prolegomena PHILO OF ALEXANDBIA 235 / PHILO OF ALEXANDRIA 237 / PHILO OF ALEXANDRIA 239 / PHILO OF ALEXANDRIA 241; lines 13700-13804 confidence: medium

The trained mind is described as continually ascending and descending the ladder; when raised it is bathed in archetypal immaterial rays, and when descending it is illumined in a barren state.

The trained mind is described as ascending and descending, and when raised is bathed in archetypal immaterial rays.
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Thrice-Greatest Hermes, Vol. I: Prolegomena PHILO OF ALEXANDRIA 227 / PHILO OF ALEXANDRIA 229 / PHILO OF ALEXANDRIA 231 / PHILO OF ALEXANDRIA 233; lines 13266-13376 confidence: high

Divine Vision is identified as the object of the contemplative life and as connected with service of That-which-is.

The passage describes devotees ascending by rational faculties to the height of the aether in pursuit of divine vision.
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Thrice-Greatest Hermes, Vol. I: Prolegomena PHILO OF ALEXANDRIA 233 / PHILO OF ALEXANDBIA 235 / PHILO OF ALEXANDRIA 237 / PHILO OF ALEXANDRIA 239; lines 13595-13697 confidence: high

The ladder, symbolically understood in man, is the soul; its foot is sensation, its head the purest mind.

The ladder from earth to heaven is interpreted as the soul, and the logoi ascend through it, drawing it upward from mortal nature.
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Thrice-Greatest Hermes, Vol. I: Prolegomena PHILO OF ALEXANDRIA 237 / PHILO OF ALEXANDRIA 239 / PHILO OF ALEXANDRIA 241 / PHILO OF ALEXANDRIA 243; lines 13807-13911 confidence: high

"For those ... who consciously set their feet upon the ladder of true manhood, there is a Way up even to Deity Itself"

The passage states that those who set their feet on the ladder of true manhood have a Way up to Deity, and it frames progress through wisdom in a hierarchy of stability.
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Thrice-Greatest Hermes, Vol. I: Prolegomena PHILO OF ALEXANDRIA 247 / PHILO OF ALEXANDRIA . 249 / PHILO OF ALEXANDRIA 251 / PHILO OF ALEXANDRIA 253; lines 14337-14510 confidence: medium

The passage distinguishes God's many people from the higher one Race or Kin of God; perfected natural Disciples receive wisdom without toil and migrate to the incorruptible Race.

The passage describes perfected persons migrating to the incorruptible Race and the perfect man being brought from earthly things back to God by the same Logos that created the universe.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE DISCIPLES OF THRICE-GREATEST HERMES 461 / THE PISCIPLES OF THRICE -GREATEST HERMES 463 / THE DISCIPLES OF THRICE- GREATEST HERMES 465 / THE DISCIPLES OF THRICE -GREATEST HERMES 467; lines 25525-25620 confidence: high

The address says Jesus gives sight and calls the dead back, and Aesculapius does too; Aesculapius is wondrously born, endangered in infancy, heals, raises the dead, is smitten by Zeus's thunderbolt, and translated above.

Aesculapius is translated by Zeus to the world above and later heals from a heavenly seat.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE DISCIPLES OF THRICE-GREATEST HERMES 461 / THE PISCIPLES OF THRICE -GREATEST HERMES 463 / THE DISCIPLES OF THRICE- GREATEST HERMES 465 / THE DISCIPLES OF THRICE -GREATEST HERMES 467; lines 25525-25620 confidence: high

From his heavenly seat Aesculapius continues healing; his worship spreads through Greece, Rome, the Eastern Mediterranean, and many Asklepieia, including a sacred island in the Tiber after a plague.

After being translated above, Aesculapius continues to exercise healing power from his heavenly seat.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OF ISIS AND OSIRIS 335 / THE MYSTERIES OP ISIS AND OSIRIS 337 / THE MYSTERIES OF ISIS AND OSIRIS 339 / THE MYSTERIES OF ISIS AND OSIRIS 341; lines 19170-19284 confidence: low

Anubis/Hermanubis names the Reason connected with heavenly things and upward things, belonging to things above and below; white and saffron-coloured cocks are offered for these capacities, linked with pure and mixed/manifold things.

Anubis/Hermanubis is linked with the Reason that brings heavenly things to light and with things mounting upward.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OF ISIS AND OSIRIS 355 / THE MYSTERIES OF ISIS AND OSIRIS 357 / THE MYSTERIES OF ISIS AND OSIRIS 359 / THE MYSTERIES OF ISIS AND OSIRIS 361; lines 20227-20330 confidence: high

The intelligible shines through the soul like a lightning-flash; Plato and Aristotle are cited for calling the highest philosophy epoptic, and those transcending opinion by logos are raised to the primal simple truth.

The passage says those who transcend mixed opinion by reason are raised to the primal simple matterless reality and contact pure truth; it uses the term “epoptic.”
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OF ISIS AND OSIRIS 363 / THE MYSTERIES OF ISIS AND OSIRIS 365 / THE MYSTERIES OF ISIS AND OSIRIS 367 / VOL. I. 369 24; lines 20827-20977 confidence: high

The passage says contact between Hermas and Trismegistic literature also concerns a lost treatise referred to in The Sacred Sermon on the Mountain, and that a redactor was probably influenced by it.

Tat ascends or passes over a mountain at the start of his noviciate, becomes a suppliant, and receives doctrine hidden in riddles until purification.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OF ISIS AND OSIRIS 363 / THE MYSTERIES OF ISIS AND OSIRIS 365 / THE MYSTERIES OF ISIS AND OSIRIS 367 / VOL. I. 369 24; lines 21134-21296 confidence: high

Crates leaves his body, is carried into the heavenly airs along the path of the sun and moon, and meets Thrice-greatest Hermes as a beautiful old man in white, seated on a chair and holding a book.

Crates leaves his body, enters the unseen world, and is carried into the airs of heaven; another vision transports him to another heaven and firmament.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OF ISIS AND OSIRIS 363 / THE MYSTERIES OF ISIS AND OSIRIS 365 / THE MYSTERIES OF ISIS AND OSIRIS 367 / VOL. I. 369 24; lines 21651-21802 confidence: medium

By the power of the one who came forth and manifested himself, the shell receives articulation and orderly arrangement; he presides as on a throne on Heaven’s height and sends light all around upon the Boundless.

The manifested figure presides on Heaven’s height and sends light around; the commentary identifies him as Logos in highest heaven.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OF ISIS AND OSIRIS 365 / THE MYSTERIES OF ISIS AND OSIRIS 367 / VOL. I. 369 24 / CONCEBNING THE JEON-DOCTRINE 393; lines 21805-21985 confidence: medium

The combined power of Spirit and Light descends into Darkness beneath; Darkness is called an awesome Water into which Light with Spirit is drawn down and transferred.

Light and Spirit descend into dark Water, and then contend to raise and bring back powers mingled with that Water.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OF ISIS AND OSIRIS 365 / THE MYSTERIES OF ISIS AND OSIRIS 367 / VOL. I. 369 24 / CONCEBNING THE JEON-DOCTRINE 393; lines 22351-22528 confidence: medium

The passage describes mystical seership as soaring beyond heaven into the Heaven of heavens, after which Aeon comes to denote a grade of Being rather than only transcendent unity.

The passage describes mystical soaring beyond heaven and says the final end of man is to become Aeon.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OF ISIS AND OSIRIS 365 / THE MYSTERIES OF ISIS AND OSIRIS 367 / VOL. I. 369 24 / CONCEBNING THE JEON-DOCTRINE 393; lines 22707-22890 confidence: medium

The C.H. i.25 quotation lists seven zones and assigns to them de-energized powers or vices: Growth and Waning, Device of Evils, Guile of Desires, Domineering Arrogance, Unholy Daring, Striving for Wealth by evil means, and Ensnaring Falsehood.

The C.H. i.25 quotation lists seven zones and de-energized moral or psychic powers assigned to them.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OP ISIS AND OSIRIS 289 / VOL. I. 19 / THE MYSTERIES OP ISIS AND OSIRIS 291 / THE MYSTERIES OF ISIS AND OSIRIS 293; lines 16573-16690 confidence: medium

The priests say certain gods’ bodies lie buried after their work is done, receive service, and their souls shine in heaven.

The priests say bodies of certain gods lie buried and receive service while their souls shine in heaven.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OP ISIS AND OSIRIS 295 / THE MYSTERIES OF ISIS AND OSIRIS 297 / THE MYSTERIES OF ISIS AND OSIRIS 299 / THE MYSTERIES OF ISIS AND OSIRIS 301; lines 17017-17120 confidence: high

Isis and Osiris are said to be changed through virtue from good daimones into gods, comparable to Heracles and Dionysus, and to possess dignities of gods and daimones above and under earth.

Isis and Osiris are explicitly said to be changed through virtue from good daimones into gods, with a footnote interpreting the myth as an initiation-degree transition from daimon to god.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYTH OF MAN IN THE MYSTERIES 159 / THE MYTH OF MAN IN THE MYSTERIES 161 / VOL. L 11 / THE MYTH OF MAN IN THE MYSTERIES 163; lines 9359-9476 confidence: high

"When Ocean flows down ... it is the birth-causing of men"; when it flows up toward the Wall, Palisade, and White Rock, "it is the birth-causing of gods."

The passage contrasts Ocean’s downward flow, which causes men, with its upward flow, which causes gods, and later states that birth above is superior to death.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYTH OF MAN IN THE MYSTERIES 159 / THE MYTH OF MAN IN THE MYSTERIES 161 / VOL. L 11 / THE MYTH OF MAN IN THE MYSTERIES 163; lines 9359-9476 confidence: high

The passage quotes, "ye are Gods and all Sons of the Highest," if they flee Egypt beyond the Red Sea into the Desert, and glosses this as movement from lower intercourse to Jerusalem Above, the Mother of the Living.

Fleeing Egypt beyond the Red Sea into the Desert is glossed as moving from lower intercourse to Jerusalem Above, and the addressed figures are called gods and sons of the Highest.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYTH OF MAN IN THE MYSTERIES 159 / THE MYTH OF MAN IN THE MYSTERIES 161 / VOL. L 11 / THE MYTH OF MAN IN THE MYSTERIES 163; lines 9359-9476 confidence: medium

The Great Jordan flows downward and prevents the sons of Israel from going out of Egypt or lower intercourse; Egypt is glossed as the body; Jesus, noted as LXX for Joshua, turns the river back and makes it flow upward.

The Great Jordan is said to block Israel’s departure while flowing downward, then to be turned back by Jesus/Joshua and made to flow upward.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYTH OF MAN IN THE MYSTERIES 161 / VOL. L 11 / THE MYTH OF MAN IN THE MYSTERIES 163 / THE MYTH OF MAN IN THE MYSTERIES 165; lines 9479-9594 confidence: medium

The Three More-than-mighty Words are Kaulakau, Saulasau, and Zeesar; Kaulakau is the Logos Above, Adamas; Saulasau is the Logos Below; Zeesar is the Jordan flowing upwards.

The Logoi are arranged with above and below, and Zeesar is identified with the Jordan flowing upwards.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYTH OF MAN IN THE MYSTERIES 163 / THE MYTH OF MAN IN THE MYSTERIES 165 / THE MYTH OF MAN IN THE MYSTERIES 167 / THE MYTH OF MAN IN THE MYSTERIES 171; lines 9854-9980 confidence: high

The Entrance or Gate is identified with what Jacob saw while journeying into Mesopotamia; commentary glosses this as passing from childhood to puberty and manhood.

The passage identifies a Gate or Door with Jacob's heavenly gate, Jesus' True Door, and the requirement that the not-perfect man be regenerated by passing through it.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYTH OF MAN IN THE MYSTERIES 165 / THE MYTH OF MAN IN THE MYSTERIES 167 / THE MYTH OF MAN IN THE MYSTERIES 171 / THE MYTH OF MAN IN THE MYSTERIES 173; lines 9983-10116 confidence: high

The passage says those who do not pass through the Gate of the Heavens remain dead; the Phrygians call the transformed Man God, and he becomes God by rising from the dead and passing through the Gate into Heaven.

The Man passes through the Gate of the Heavens into Heaven, and Paul’s ascent to the second or third heaven is connected with the same Gate.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYTH OF MAN IN THE MYSTERIES 173 / THE MYTH OF MAN IN THE MYSTERIES 175 / THE MYTH OF MAN IN THE MYSTERIES 177 / THE MYTH OP MAN IN THE MYSTERIES 179; lines 10357-10471 confidence: medium

The mystery names Eleusis and Anaktoreion are explained through coming from Above, streaming down from Adamas, and returning Above.

The passage says the spiritual group comes from Above, streams down from Adamas, and returns Above.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYTH OF MAN IN THE MYSTERIES 175 / THE MYTH OF MAN IN THE MYSTERIES 177 / THE MYTH OP MAN IN THE MYSTERIES 179 / THE MYTH OF MAN IN THE MYSTERIES 181; lines 10474-10597 confidence: medium

The mystery is called the Gate of Heaven and House of God, where the Good God dwells; no impure, psychic, or fleshly person enters, and the spiritual entrants cast away garments and become bridegrooms through the Virginal Spirit.

The mystery is called the Gate of Heaven and House of God, and entry is restricted to the spiritual rather than the impure, psychic, or fleshly.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYTH OF MAN IN THE MYSTERIES 191 / THE MYTH OF MAN IN THE MYSTERIES 193 / THE MYTH OF MAN IN THE MYSTERIES 195 / THE MYTH OF MAN IN THE MYSTERIES 197; lines 11394-11560 confidence: high

The passage states there was a doctrine of the "descent of man from the Man Above" and his "return to that heavenly state" by mastery of cosmic powers.

The passage explicitly describes descent of man from the Man Above followed by return to a heavenly state.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYTH OF MAN IN THE MYSTERIES 197 / PHILO OF ALEXANDRIA 201 / PHILO OF ALEXANDRIA 203 / PHILO OF ALEXANDRIA 205; lines 11789-11885 confidence: high

Their bodies are "planted on earth below," while their souls have "made them wings" and speed through aether to gaze on powers above; they dwell in cosmos as their city.

The wise have bodies planted on earth while their winged souls speed through aether and gaze on powers above.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE PISCIPLES OF THRICE -GREATEST HERMES 463 / THE DISCIPLES OF THRICE- GREATEST HERMES 465 / THE DISCIPLES OF THRICE -GREATEST HERMES 467 / THE DISCIPLES OF THRICE-GREATEST HERMES 469; lines 25623-25716 confidence: high

After Hermes' ascension, Tat succeeds as son and heir to the knowledges; Asclepius-Imuth follows according to the will of Ptah who is Hephaestus.

After Hermes' ascension, Tat succeeds as son and heir to the knowledges, and Asclepius-Imuth is named according to Ptah's will.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE POPULAR THBITRGIG HEBMES-OULT 85 / THE POPULAR THEURGIC HERMES-OULT 87 / THE POPULAR THEURGIC HERMES-CULT 89 / THE POPULAR THEURGIC HERMES-CULT 91; lines 5570-5678 confidence: medium

Mead says the prayers show popular Hellenistic theurgic Hermes religion; Hermes is regarded as Mind or Logos, invoked into mind and heart; Mind’s shining produces intelligible light in world and human, guides souls, and is identified with Good Daimon, Chnuphis/Horus variants, Great Ocean, Celestial Nile, Great Green, Light, and Aeon.

The commentary calls Mind the guide of souls, and the footnote quotes Hermetic material in which Mind mounts on the pious soul and guides it to the light of gnosis.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE POPULAR THEURGIC HERMES-CULT 93 / THE POPULAR THEURGIC HERMES-CULT 95 / THE POPULAR THEURGIC HERMES-CULT 97 / MAIN SOURCE OF TRISMEGISTIC LITERATURE 101; lines 6084-6186 confidence: high

Nechepso contemplates the aether all night, leaves his body in ecstasy, and hears a heavenly Voice addressing him.

Nechepso contemplates the aether all night, leaves his body in ecstasy, hears a heavenly Voice, and is guided through heaven-space.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE POPULAR THEURGIC HERMES-CULT 93 / THE POPULAR THEURGIC HERMES-CULT 95 / THE POPULAR THEURGIC HERMES-CULT 97 / MAIN SOURCE OF TRISMEGISTIC LITERATURE 101; lines 6084-6186 confidence: medium

The star-spheres are called a transcendent and blessed vision; the passage compares this with Trismegistus wishing Tat the wings of the soul and Hermes seeing through Mind.

The star-spheres are described as the most transcendent and blessed vision, and the passage compares this with Trismegistic visionary language.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE POPULAR THEURGIC HERMES-CULT 93 / THE POPULAR THEURGIC HERMES-CULT 95 / THE POPULAR THEURGIC HERMES-CULT 97 / MAIN SOURCE OF TRISMEGISTIC LITERATURE 101; lines 6084-6186 confidence: medium

The star-spheres are called a transcendent and blessed vision; the passage compares this with Trismegistus wishing Tat the wings of the soul and Hermes seeing through Mind.

The passage refers to Trismegistus wishing Tat might get the wings of the soul and enjoy the fair sight.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE SEVEN ZONES AND THEIR CHARACTERISTICS 415 / THE SEVEN ZONES AND THEIR CHARACTERISTICS 417 / THE SEVEN ZONES AND THEIR CHARACTERISTICS 419 / THE SEVEN ZONES AND THEIR CHARACTERISTICS 421; lines 23277-23366 confidence: high

The Hermetic scheme is called septenary and connected with "the ascent of the soul through seven zones," located as atmospheres from earth to the moon's orbit.

The passage explicitly describes the Hermetic scheme as an ascent of the soul through seven superimposed zones from earth to the moon's orbit.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE SEVEN ZONES AND THEIR CHARACTERISTICS 419 / THE SEVEN ZONES AND THEIR CHARACTERISTICS 421 / THE SEVEN ZONES AND THEIR CHARACTERISTICS 423 / THE SEVEN ZONES AND THEIR CHARACTERISTICS 425; lines 23478-23575 confidence: high

The author says Enoch concerns the Last Day, while the Ophite writer has in view the ascent of an initiate's soul after death.

The Ophite writer is described as focusing on the ascent of the initiate's soul after death.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE SEVEN ZONES AND THEIR CHARACTERISTICS 419 / THE SEVEN ZONES AND THEIR CHARACTERISTICS 421 / THE SEVEN ZONES AND THEIR CHARACTERISTICS 423 / THE SEVEN ZONES AND THEIR CHARACTERISTICS 425; lines 23478-23575 confidence: medium

The author deduces from Enoch that the upper space of the Ophite Diagram represents celestial paradise, the state of pure mind or of the righteous.

The upper space of the Ophite Diagram is interpreted as celestial paradise or the state of pure mind of the righteous.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE SEVEN ZONES AND THEIR CHARACTERISTICS 419 / THE SEVEN ZONES AND THEIR CHARACTERISTICS 421 / THE SEVEN ZONES AND THEIR CHARACTERISTICS 423 / THE SEVEN ZONES AND THEIR CHARACTERISTICS 425; lines 23478-23575 confidence: medium

In the Vision of Er, arcs of ascending and descending souls end in two sky orifices and two earth orifices, imagined as a divided hollow ring or as two serpents arched above and below with mouths and tails as orifices.

The Vision of Er and Pistis Sophia are cited for souls moving through sky and earth orifices, arched serpents, and the Lower Dragon's mouth and tail.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE SEVEN ZONES AND THEIR CHARACTERISTICS 421 / THE SEVEN ZONES AND THEIR CHARACTERISTICS 423 / THE SEVEN ZONES AND THEIR CHARACTERISTICS 425 / THE SEVEN ZONES AND THEIR CHARACTERISTICS 427; lines 23578-23658 confidence: high

Origen, according to the passage, reports that in Ophite teaching the soul's consciousness passes animal-formed rulers, breaks through the Fence of Iniquity, turns to higher spheres, and in the seventh sphere addresses the ruler H5r8eus with a defence of innocence.

The soul turns toward higher spheres, and the Poemandres comparison explicitly describes the straight ascent of the initiate through the spheres.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE SEVEN ZONES AND THEIR CHARACTERISTICS 423 / THE SEVEN ZONES AND THEIR CHARACTERISTICS 425 / THE SEVEN ZONES AND THEIR CHARACTERISTICS 427 / PLATO: CONCEENING METEMPSYCHOSIS; lines 23660-23753 confidence: high

Souls that best follow God keep the charioteer’s head lifted into the space without the firmament, are carried around the circuit, are troubled by horses, and only partly behold the things-that-are.

Souls follow God, strive toward what is above, lift toward the space outside the firmament, and seek sight of the things-that-are and the Plain of Truth.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE SEVEN ZONES AND THEIR CHARACTERISTICS 423 / THE SEVEN ZONES AND THEIR CHARACTERISTICS 425 / THE SEVEN ZONES AND THEIR CHARACTERISTICS 427 / PLATO: CONCEENING METEMPSYCHOSIS; lines 23660-23753 confidence: medium

Through the unskillfulness of charioteers, many souls are maimed or have wing-feathers broken; they depart without initiation in the sight of That-which-is and turn to the food of Opinion.

Failed souls have wing-feathers broken, while the pasture in the Meadow of the Plain of Truth nourishes the power of wing by which the soul is carried upward.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE SEVEN ZONES AND THEIR CHARACTERISTICS 425 / THE SEVEN ZONES AND THEIR CHARACTERISTICS 427 / PLATO: CONCEENING METEMPSYCHOSIS / PLATO : CONCERNING METEMPSYCHOSIS 431; lines 23756-23858 confidence: high

The soul, unable to follow God and filled with forgetfulness and wickedness, is weighed down, sheds the feathers of its wings, and falls to Earth.

The soul falls to Earth after losing wing-feathers, later may regain wings and depart.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE SEVEN ZONES AND THEIR CHARACTERISTICS 427 / PLATO: CONCEENING METEMPSYCHOSIS / PLATO : CONCERNING METEMPSYCHOSIS 431 / PLATO : CONCERNING METEMPSYCHOSIS 433; lines 23861-23909 confidence: medium

"this^ is recollection (avdjuLvrjcrii) of those things which our Soul once did see when she journeyed with God,^ and looked beyond the things we now call things that are, by raising her face ^ to That-which-really-is."

The passage combines the image of the Soul raising her face toward That-which-really-is with the Wisdom-lover's winged understanding.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE VISION OF ER 441 / THE VISION OF ER 443 / THE VISION OF ER 445 / THE VISION OF ER 447; lines 24561-24660 confidence: high

After sleep, at midnight, thunder and earthquake occur, and the souls are suddenly carried up into birth in different directions like shooting stars.

At midnight the souls are carried up into birth in different directions like shooting stars.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THOTH THE MASTER OF WISDOM 51 / THOTH THE MASTER OF WISDOM 53 / THOTH THE MASTER OF WISDOM 55 / THOTH THE MASTER OF WISDOM 57; lines 3856-3948 confidence: high

Candidates for initiation in the Thoth mystery-tradition of Hermopolis are taught to ascend the mountain of their inner natures; at its top the Spiritual Sun rises and rests upon their heads, with Isis mentioned in relation to the Virgin of the World treatise.

The passage describes candidates for initiation ascending an inner mountain where the Spiritual Sun rises and rests upon their heads.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THOTH THE MASTER OF WISDOM 65 / THOTH THE MASTER OF WISDOM 67 / THOTH THE MASTER OF WISDOM 69 / THOTH THE MASTER OF WISDOM 71; lines 4559-4659 confidence: medium

Initiation, illumination, and perfection prepare for endless union with Light; in Aahlu the Osirified purified soul passes beyond the mortal mind-plane, opens the Gates of the Celestial Nile, receives the Atf-crown of Illumination, and goes to the Father in the sphere called Eight.

The soul passes beyond the mortal mind-plane, opens celestial gates, receives a crown, and goes to the Father.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THOTH THE MASTER OF WISDOM 73 / THOTH THE MASTER OP WISDOM 75 / THOTH THE MASTER OF WISDOM 11 / THOTH THE MASTER OP WISDOM 79; lines 4952-5045 confidence: high

The same figure must soar beyond earth, planets, and sun, across unfathomable chasms to Sothis, the Land of Eternal Dawn and Ante-chamber of the Infinite Morning.

The initiated figure must soar beyond earth, planets, and sun to Sothis and the Land of Eternal Dawn.
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Thrice-Greatest Hermes, Vol. I: Prolegomena Thrice-Greatest Hermes, Vol. I: Prolegomena / VI PREFACE / G. R. S. M. / CONTENTS; lines 394-821 confidence: low

The Philo section lists mysteries, sacred marriage, Logos, Son of God, true high priest, elder and younger sons of God, life and light, divine vision, city of God, mother-city of refuge, true shepherd, apostles, ladder of words, spiritual sun, river of divine reason, Jerusalem above, manna and coriander seed, pupil of God’s eye, and Logos-mediator.

The Philo headings include the ladder of the words and Jerusalem above, with related light and spiritual sun imagery.
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Thrice-Greatest Hermes, Vol. I: Prolegomena VOL. I. 10 / THE MYTH OF MAN IN THE MYSTERIES 147 / THE MYTH OF MAN IN THE MYSTERIES 149 / THE MYTH OF MAN IN THE MYSTERIES 151; lines 8632-8744 confidence: high

The Mother of the Gods is said to emasculate Attis and to call back the masculine power of Soul to herself.

Attis’s emasculation is interpreted as Soul separated from earthy downward parts and ascending in quest of the Essence Above.
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Thrice-Greatest Hermes, Vol. I: Prolegomena VOL. I. 28 / PLATO : CONCERNING METEMPSYCHOSIS 435 / THE VISION OF EE / THE VISION OF ER 439; lines 24154-24254 confidence: high

Those in the meadow tarry seven days, proceed upward on the eighth, and on the fourth day after come to a region of light.

Those in the meadow proceed upward after seven days and reach a region of heavenly light.
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Thrice-Greatest Hermes, Vol. I: Prolegomena VOL. I. 29 / CONCEENING THE CEATEE OE CUP / CONCERNING THE CRATER OR CUP 451 / CONCERNING THE CRATER OR CUP 453; lines 24851-24955 confidence: medium

The kinsman says this is the way by which Dionysus ascended to the gods and later took up Semele; it is called the Place of Lethe or Oblivion.

Dionysus is said to have ascended to the gods by this way and afterwards taken up Semele; a note says Semele was restored to life among the gods by her son.
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Thrice-Greatest Hermes, Vol. I: Prolegomena VOL. I. 369 24 / CONCEBNING THE JEON-DOCTRINE 393 / THE SEVEN ZONES AND THEIR CHARACTERISTICS 415 / THE SEVEN ZONES AND THEIR CHARACTERISTICS 417; lines 23020-23111 confidence: medium

Supernal bodies are summoned upward and immune from death, while the soul is drawn down to terrene bodies and thought to die when imprisoned in the fallen region and abode of death.

The passage describes the soul’s descent through spheres or into terrene bodies, its temporary confinement, and its eventual return from body to the light of Everlasting Life.
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Thrice-Greatest Hermes, Vol. I: Prolegomena VOL. L 11 / THE MYTH OF MAN IN THE MYSTERIES 163 / THE MYTH OF MAN IN THE MYSTERIES 165 / THE MYTH OF MAN IN THE MYSTERIES 167; lines 9805-9851 confidence: high

“Concerning His Ascent ... that is his regeneration in order that he may be born spiritual, not fleshly.”

The passage explicitly treats “His Ascent” as regeneration and spiritual birth, and introduces a gate-lifting command in that context.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) ABOUT THE COMMON MIND 215 / ABOUT THE COMMON MIND 217 / COEPUS HEKMETICUM XIII. (XIV.) / VOL. II. 15; lines 9585-9787 confidence: medium

Tat says he sees through Mind and the Powers rather than with his eyes, describes himself as everywhere, and asks how the twelve torments of Darkness are driven out by the ten Powers.

Tat reports being in heaven, earth, water, air, animals, plants, womb-states, and everywhere, and later says he sees the All and himself in Mind.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) COEPUS HEEMETICUM I. / POEMANDKES, THE SHEPHERD / OF MEN / PCEMANDRES, THE SHEPHERD OF MEN 5; lines 647-731 confidence: high

From the Moist Nature pure Fire leaps upward; Air, being light, follows Fire and rises from Earth-and-Water toward Fire.

The passage describes pure Fire leaping upward from Moist Nature and Air following Fire upward from Earth-and-Water.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) COEPUS HEEMETIOUM VII. (VIIL) / THE GREATEST ILL AMONG MEN / IS IGNORANCE OF GOD / THE GREATEST ILL IS IGNORANCE OF GOD 121; lines 5294-5329 confidence: medium

The hateful cloak throttles and holds the wearer down so that the wearer may not gaze above or see the Beauty of the Truth and the Good dwelling in it.

The cloak holds the wearer down so that the wearer may not gaze above, while matter blocks the senses.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) COEPUS HEKMETICUM XIII. (XIV.) / VOL. II. 15 / THE SECRET SEEMON ON THE MOUNTAIN 233 / COMMENTAKY; lines 10055-10195 confidence: medium

The Holy Mount of Initiation section lists apocalyptic and Gnostic mountain examples and states that the Mountain is not physical but the height of contemplation and an interior spiritual state.

The Mountain is presented as a common apocalyptic figure and interpreted as the height of contemplation and an interior spiritual state.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) COEPUS HEKMETICUM XIII. (XIV.) / VOL. II. 15 / THE SECRET SEEMON ON THE MOUNTAIN 233 / COMMENTAKY; lines 10197-10245 confidence: medium

A Philonic passage urges the Race of Devotees to strive for intuition of That-which-is, transcend the perceptible sun, and gaze on the Light beyond; a footnote compares the 'We'/'I' alternation with the Song of the Powers in Pistis Sophia.

The cited Philonic passage urges devotees to transcend the perceptible sun and gaze on the Light beyond.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) COEPUS HEKMETICUM XIII. (XIV.) / VOL. II. 15 / THE SECRET SEEMON ON THE MOUNTAIN 233 / COMMENTAKY; lines 9919-10053 confidence: high

The title is “The Secret Sermon on the Mountain,” and the commentary says the teaching is “precisely ‘On the Mount’.”

The mountain is explicitly interpreted as stages of inner development, with Hermes leading Tat toward the top.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) COMMENT AEY / THE CUP OR MONAD 93 / THE CUP OR MONAD 95 / THE CUP OR MONAD 97; lines 4396-4435 confidence: medium

They have “won their freedom from Death and Fate” and know the cosmos up to “the Threshold of the Good, the Plain of Truth.”

Recipients know the constitution of the cosmos up to the Threshold of the Good and the Plain of Truth, using spatial boundary imagery.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) COMMENTAKY / ABOUT THE COMMON MIND 215 / ABOUT THE COMMON MIND 217 / COEPUS HEKMETICUM XIII. (XIV.); lines 9305-9509 confidence: medium

"THE SECRET SERMON ON THE MOUNTAIN"; "Concerning Rebirth and the Promise OF Silence"; "Of Thrice-greatest Hermes unto Tat His Son".

Tat recalls becoming a suppliant while wending up the Mount, and the sermon is titled as taking place on the mountain.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) COMMENTARY / ON THOUGHT AND SENSE 137 / ON THOUGHT AND SENSE 139 / CORPUS HEEMETICUM X. (XL); lines 6075-6257 confidence: medium

Those able to drink in more of the Sight sometimes fall asleep out of the body into the fairest Spectacle, as Uranus and Cronus are said to have done.

The passage says some fall asleep out of the body into the fairest Spectacle, and that the Good draws the soul out of the body while transforming the person to essence.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) COMMENTARY / ON THOUGHT AND SENSE 137 / ON THOUGHT AND SENSE 139 / CORPUS HEEMETICUM X. (XL); lines 6075-6257 confidence: medium

Hermes says all souls come from the One Soul or All-soul and revolve in the cosmos as divided off; souls transform through forms of life, human souls become daimones, and then circle to the choir of the Inerrant Gods.

Hermes describes souls changing through successive life-forms, with human souls becoming daimones and reaching the first step of deathlessness.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) CONTENTS / CORP. HERM. IX. (X.) / ON THOUGHT AND SENSE . 129-136 / CORP. HERM. X. (XL); lines 323-401 confidence: medium

“The Will of God”; “Of Gnosis and Ecstasy”; “Of Apotheosis.”

The headings include “Of Gnosis and Ecstasy” and “Of Apotheosis.”
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) CONTENTS / CORP. HERM. IX. (X.) / ON THOUGHT AND SENSE . 129-136 / CORP. HERM. X. (XL); lines 323-401 confidence: medium

“The Metamorphoses of the Soul”; “The Ladder of Being”; “Concerning Transmigration”; “Gnosis the Virtue of the Soul”; “The Vehicles of the Soul”; “The Dual Soul.”

The headings name “The Ladder of Being” and “The Olympian Path.”
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) CORPUS HEEMETICUM X. (XL) / VOL. II. 10 / COMMENTAKY / VOL, II. 11; lines 6895-7041 confidence: medium

The Vision Glorious is compared to a ray of Light and Life from a Spiritual Sun shining into the mind; ecstasis transcends bodily limitations and was possessed by forebears of the race into which Hermes and Tat are born.

The Vision Glorious is likened to a ray of the Spiritual Sun shining into the mind, and ecstasis is described as transcending bodily limitations.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) CORPUS HEEMETICUM X. (XL) / VOL. II. 10 / COMMENTAKY / VOL, II. 11; lines 6895-7041 confidence: medium

A man's soul may be made like God while still embodied by contemplating the Beauty of the Good; this is called deification or apotheosis, and the Beauty of the Good is identified with Cosmic Order.

The soul can be made like God while still embodied by contemplating the Beauty of the Good; the commentator calls this deification or apotheosis.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) CORPUS HEEMETICUM X. (XL) / VOL. II. 10 / COMMENTAKY / VOL, II. 11; lines 7043-7202 confidence: medium

Hermetic doctrine is summarized as soul evolution through animal, human, daimonic, and god-like stages, with errant and inerrant grades among gods and a final stage of glory or power.

The soul is described as passing through animal, human, daimonic, and god-like stages, ending in glory or power.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) CORPUS HEEMETICUM X. (XL) / VOL. II. 10 / COMMENTAKY / VOL, II. 11; lines 7204-7367 confidence: high

The soul from the worlds keeps time with their circuit; the soul from Mind is free from genesis, bursts the bonds of Destiny, and brings to birth the path up to the Gods whom mind alone can see.

The soul from Mind bursts the bonds of Destiny, gives rise to the path up to the Gods, and the passage names gnosis as the Way Up to the Mount or Olympian Path.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) CORPUS HEEMETTCUM IV. (V.) / THE CUP OR MONAD / THE CUP OR MONAD 89 / THE CUP OR MONAD 91; lines 4139-4176 confidence: high

"observe it with thy heart's eyes" and "thoult find the Path that leads above ; nay, that Image shall become thy Guide"

The passage states that observing God's Image with the heart's eyes reveals a path that leads above.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) DEFINITIONS OF ASCLEPIUS TO KING AMMON 275 / DEFINITIONS OF ASCLEPIUS TO KINO AMMON 277 / COMMENTARY / DEFINITIONS OF ASCLEPIUS TO KING AMMON 279; lines 11924-12006 confidence: medium

Jamblichus is quoted: Hermes first taught the Path, the Way up to God; Bitys the Prophet translated the teachings for King Ammon after discovering them in an inner-temple inscription in sacred characters at Sais in Egypt.

Jamblichus is quoted as saying that Hermes first taught the Path, glossed as the Way up to God.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) DEFINITIONS OF ASCLEPIUS TO KING AMMON 283 / COKPUS HERMETICUM (XVII.) / COMMENTAEY / OF ASCLEPIUS TO THE KING 287; lines 12219-12264 confidence: high

Symbolic images of the Gods are said to have their “forms” in sympathetic relation with the Intelligible World; these are mutual “reflections.”

Symbolic images and statues of the gods are said to stand in sympathetic relation with the Intelligible World and to provide a straight path between Earth and Heaven.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) DEFINITIONS OF ASCLEPIUS TO KING AMMON 283 / COKPUS HERMETICUM (XVII.) / COMMENTAEY / OF ASCLEPIUS TO THE KING 287; lines 12219-12264 confidence: medium

The statues provide “a straight path or line of connection between Earth and Heaven,” just as a man made like the Man after the Likeness became “a Way Up.”

The passage says that a man who makes himself like the Man after the Likeness becomes in himself a Way Up.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) IN GOB ALONE IS GOOD 119 / COEPUS HEEMETIOUM VII. (VIIL) / THE GREATEST ILL AMONG MEN / IS IGNORANCE OF GOD; lines 5259-5291 confidence: medium

"Stay ye, be sober, gaze upwards with the / [true] eyes of the heart"

The addressees are told to gaze upward with the true eyes of the heart.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) MIND UNTO HERMES 181 / MIND UNTO HERMES 183 / MIND UNTO HERMES 185 / MIND UNTO HERMES 187; lines 7991-8113 confidence: high

The soul may mount to heaven without wings, unhindered by sun-fire, aether, vortex, or star-bodies, cut through them to the last Body, and, if willed, contemplate what is beyond the Cosmos.

The soul is described as mounting to heaven without wings, passing through cosmic and stellar bodies, reaching the last Body, and contemplating what may be beyond the Cosmos.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) MIND UNTO HERMES 191 / MIND UNTO HERMES 193 / VOL. II. 13 / MIND UNTO HERMES 195; lines 8334-8417 confidence: high

Man is to copy his prototype, the Mind; the Mind or Man in Poemandres had a mind to break through the Boundary of the spheres, and the philosopher is bidden to soar to the Last Body, the One Element of Cosmos.

The passage links the Poemandres Mind or Man breaking through the Boundary of the spheres with the philosopher soaring to the Last Body and possibly breaking beyond the Cosmos.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) MIND UNTO HERMES 193 / VOL. II. 13 / MIND UNTO HERMES 195 / MIND UNTO HERMES 197; lines 8420-8493 confidence: medium

Apollonius says he came by land, his hosts gave him the sea, and by sharing wisdom gave him power to travel through heaven; he will bring these things back to the Greeks and converse with the hosts as if present, unless the Cup of Tantalus was drunk in vain.

In the quoted letter, Apollonius says his hosts shared wisdom with him and thereby gave him power to travel through heaven.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) ON THOUGHT AND SENSE 133 / ON THOUGHT AND SENSE 135 / COMMENTARY / ON THOUGHT AND SENSE 137; lines 5898-5985 confidence: medium

The passage states that "sense-and-thought" together constitutes human sense; normal thought is bound to sense-impressions, while mind alone can soar beyond the senses and be illumined by God's Light.

The mind alone is said to soar beyond the senses and be illumined by God's Light.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) ON THOUGHT AND SENSE 137 / ON THOUGHT AND SENSE 139 / CORPUS HEEMETICUM X. (XL) / VOL. II. 10; lines 6259-6449 confidence: high

Gnosis is named as the soul's virtue; the one who knows is good, pious, and divine while on earth; God, the Father and the Good, is not obtained by speech or hearing.

God's Gnosis is called the sole salvation for man and the Way Up to the Mount; Gnosis is also named as the soul's virtue.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) ON THOUGHT AND SENSE 137 / ON THOUGHT AND SENSE 139 / CORPUS HEEMETICUM X. (XL) / VOL. II. 10; lines 6451-6630 confidence: medium

A pious human soul freed from the body becomes entirely mind after fighting the fight of piety, defined as knowing God and wronging no one. The impious soul remains in its own essence, chastises itself, and seeks an earthy human body; divine law guards human souls from entering non-rational bodies.

Mind mounts upon the pious soul and guides it to the Gnosis' Light after the soul has fought the fight of piety.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) ON THOUGHT AND SENSE 137 / ON THOUGHT AND SENSE 139 / CORPUS HEEMETICUM X. (XL) / VOL. II. 10; lines 6632-6750 confidence: high

True man is said to be higher than or equal to the gods; gods do not descend past heaven’s limit, but man mounts to heaven, measures it, and ascends without leaving earth.

Man mounts up to heaven, measures it, and ascends above without quitting earth.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) P(EM ANDRES, THE SHEPHERD OF MEN 19 / COMMENTAEY / PCEMANDRES, THE SHEPHERD OF MEN 21 / PCEMANDRES, THE SHEPHERD OP MEN 23; lines 1393-1471 confidence: medium

“I stood on a lofty mountain” and saw “a gigantic Man and another, a dwarf”; the voice says, “I am thou, and thou art I,” and speaks of being scattered and gathered.

The quoted parallel places the vision on a lofty mountain, and the note interprets this mountain as a high state of consciousness, the Mount of Perfection.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) PCEM ANDRES, THE SHEPHERD OF MEN 37 / S8 THRICE-GREATEST HERMES / PCEM ANDRES, THE SHEPHERD OF MEN 39 / PCEMANDRES, THE SHEPHERD OP MEN 41; lines 2134-2213 confidence: high

The subject of instruction is “the Way Above” or “ascent of the soul out of the body at death.”

The passage explicitly names the Way Above as the ascent of the soul out of the body at death and then maps stages through dissolution, zones, and the Eighth Sphere.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) PCEM ANDRES, THE SHEPHERD OF MEN 37 / S8 THRICE-GREATEST HERMES / PCEM ANDRES, THE SHEPHERD OF MEN 39 / PCEMANDRES, THE SHEPHERD OP MEN 41; lines 2134-2213 confidence: high

Irrational tendencies come from the Harmony of the Fate-Sphere of seven subordinate spheres or zones, and in these zones the person leaves inharmonious propensities deprived of energy.

The soul leaves inharmonious propensities deprived of energy in the seven zones of the Fate-Sphere.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) PCEM ANDRES, THE SHEPHERD OF MEN 37 / S8 THRICE-GREATEST HERMES / PCEM ANDRES, THE SHEPHERD OF MEN 39 / PCEMANDRES, THE SHEPHERD OP MEN 41; lines 2134-2213 confidence: medium

The Eighth Sphere is described as a state transcending the zones of difference and is identified with the Gnostic Ogdoad, Jerusalem Above, the plane of the Ego, and the natural state of those-that-are.

The passage says the person who has freed himself from reincarnation hears the Song of the Powers above the Ogdoad after entering the higher state.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) PCEM ANDRES, THE SHEPHERD OF MEN 39 / PCEMANDRES, THE SHEPHERD OP MEN 41 / PCEM ANDRES, THE SHEPHERD OP MEN 43 / PCEM ANDRES, THE SHEPHERD OF MEN 45; lines 2300-2430 confidence: medium

The second aspect depends on activity-consciousness and is conceived by Bodhisattvas as they pass from first aspiration to Bodhisattva-hood; it is called the Body of Bliss.

The passage describes Bodhisattva stages, planes or states corresponding to divine, spiritual, and human aspects, and a movement toward higher perfection.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) PCEMANDRES, THE SHEPHEED OF MEN 35 / PCEM ANDRES, THE SHEPHERD OF MEN 37 / S8 THRICE-GREATEST HERMES / PCEM ANDRES, THE SHEPHERD OF MEN 39; lines 2053-2131 confidence: high

The disciple repeats his lesson and is commended by the Master. The Way Up is the Path of Selfknowledge. The disciple cannot yet understand Mind as in him or himself; Mind gives certainty of Immortality, while mind remains bound by the illusion of Death.

The Way Up is explicitly identified as the Path of Selfknowledge within the Way of Deathlessness.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) PCEMANDRES, THE SHEPHERD OF MEN 15 / PCEMANDRES, THE SHEPHERD OP MEN 17 / VOL. II. / P(EM ANDRES, THE SHEPHERD OF MEN 19; lines 1231-1294 confidence: medium

“All this befell me from my Mind, that is Man-Shepherd, Word (Logos) of all masterhood, by whom being God-inspired I came unto the Plain of Truth.”

The speaker's soul and heart are described as stretched up to God, and he says he goes to Life and Light after being brought to the Plain of Truth.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) PCEMANDRES, THE SHEPHERD OF MEN 27 / PCEMANDRES, THE SHEPHERD OF MEN 29 / PCEMANDRES, THE SHEPHERD OF MEN 31 / PCEMANDRES, THE SHEPHERD OF MEN 33; lines 1804-1883 confidence: high

Within the World-Egg encircled by the Mighty-Power or Gnostic Horos, three Cosmic Elements, Fire, Air, and Water-Earth, develop; the Cosmic Logos descends into Primal Elements of Disorder, Fire and Air ascend, and the Logos remains in Water-Earth as the First Outpouring or First Word uttered by Mind.

The passage explicitly says the main phases show a downward tendency followed by an upward one, and applies this to Darkness, the Word, Fire and Air, and Formative Mind.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) PCEMANDRES, THE SHEPHERD OF MEN 29 / PCEMANDRES, THE SHEPHERD OF MEN 31 / PCEMANDRES, THE SHEPHERD OF MEN 33 / PCEMANDRES, THE SHEPHEED OF MEN 35; lines 1886-1964 confidence: medium

Man the Beloved descends clothed with powers from his Brother's creative energy; after learning the Spheres' conformations and limitations, he seeks to break through the Great Boundary and must descend further into matter.

Man seeks to break through the Great Boundary upward, but the passage says he must first break through downward and descend further into matter.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) PCEMANJDRES, THE SHEPHERD OF MEN 9 / PGSMANDRES, THE SHEPHERD OF MEN 11 / PCEMANDRES, THE SHEPHERD OF MEN 13 / PCEMANDRES, THE SHEPHERD OF MEN 15; lines 1066-1145 confidence: high

The speaker addresses Mind, says he has been taught, and asks for further teaching about the nature of the Way Above; Man-Shepherd replies.

The passage names the Way Above and describes man moving upward through the Harmony to the Eighth and then toward the Father’s home.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) POEMANDKES, THE SHEPHERD / OF MEN / PCEMANDRES, THE SHEPHERD OF MEN 5 / POEMANDRES, THE SHEPHERD OF MEN 7; lines 734-812 confidence: medium

God's Reason/Logos leaps up from the downward elements to Nature's pure formation, becomes at-one with the Formative Mind, and leaves the downward elements reasonless as pure matter.

God's Reason/Logos leaps up from the downward elements and becomes at-one with the Formative Mind.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) S8 THRICE-GREATEST HERMES / PCEM ANDRES, THE SHEPHERD OF MEN 39 / PCEMANDRES, THE SHEPHERD OP MEN 41 / PCEM ANDRES, THE SHEPHERD OP MEN 43; lines 2216-2297 confidence: medium

A perfected person reaches the consummation of earthly pilgrimage, is ready for the Christ-state or super-human state, and is called the Victor who has won the Robe of Glory and heavenly kingship; this is called the Final Initiation.

The perfected person moves from earthly pilgrimage toward the Christ-state or super-human state and heavenly kingship.
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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: high

Earth is the sensible Cosmos; man rules on Earth as image of the Image or Reason of God; man's purpose is contemplation, wonder, and eventual knowledge of God.

The passage states that man becomes a contemplator of God's works and that wonder at these marvels leads eventually to knowledge of God.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) THE CUP OR MONAD 91 / COMMENT AEY / THE CUP OR MONAD 93 / THE CUP OR MONAD 95; lines 4304-4393 confidence: high

The Herald of God brings good tidings to those with Living Faith: they may ascend to the one who sent down the Cup. The baptism that redeems is not symbolic water sprinkling but Gnosis of Mind, divine vision, God-knowledge; the Cup is God’s.

Humans with Living Faith are said to be able to ascend to the one who sent down the Cup.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) THE CUP OR MONAD 97 / VOL. 11. 7 / COEPUS HEEMETICUM V. (VL) / THOUGH UNMANIFEST GOD IS MOST MANIFEST 101; lines 4536-4611 confidence: high

The speaker wishes Tat could gain wings, soar between earth and heaven, and behold earth, sea and streams, air, fire, stars, and heaven's circuit.

The speaker imagines Tat gaining wings, soaring between earth and heaven, and beholding the elements, stars, and heaven's circuit.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) THE ENCOMIOM OF KINGS 299 / THE ENCOMIUM OF KINGS 301 / THE ENCOMIUM OF KINGS 303 / VOL. II. 20; lines 12904-13092 confidence: medium

“All things descend from Heaven to Earth, to Water and to Air. ’Tis Fire alone … borne upwards, giveth life.”

Fire alone is said to be borne upward and to give life, while what descends is subservient to Fire.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) THE ENCOMIOM OF KINGS 299 / THE ENCOMIUM OF KINGS 301 / THE ENCOMIUM OF KINGS 303 / VOL. II. 20; lines 13094-13269 confidence: medium

Man draws near to gods when joined to them through godlike piety and mind, and is also said to be joined to daimons.

Man is said to draw near to gods when joined to them by godlike piety and mind, and to pass into God’s Nature.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) THE ENCOMIOM OF KINGS 299 / THE ENCOMIUM OF KINGS 301 / THE ENCOMIUM OF KINGS 303 / VOL. II. 20; lines 13628-13796 confidence: medium

Man's soul, sense, spirit, and reason are divine and can mount toward Heaven, while his cosmic part is composed of fire, water, and air, remains mortal on Earth, and serves what is committed to his care.

Man's divine part is said to have the power to mount toward Heaven, and the prayer later asks for restoration to the higher divine self after deathly bonds are put off.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) THE ENCOMIOM OF KINGS 299 / THE ENCOMIUM OF KINGS 301 / THE ENCOMIUM OF KINGS 303 / VOL. II. 20; lines 13798-13983 confidence: medium

Impious souls have "return to Heaven denied" and "migration into other bodies" appointed.

The passage states that impious souls are denied return to Heaven and assigned migration into base bodies.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) THE ENCOMIUM OF KINGS 289 / VOL. -11, 19 / THE ENCOMIUM OF KINGS 291 / THE ENCOMIUM OP KINGS 293; lines 12467-12537 confidence: medium

The singer of royal praises should “first raise himself unto the highest King — the God of wholes.”

The singer is told to raise himself to the highest King and to begin the song from above before descending to royal praise.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) THE ENCOMIUM OF KINGS 301 / THE ENCOMIUM OF KINGS 303 / VOL. II. 20 / XXIII; lines 14563-14743 confidence: high

A time will come when Egypt's pious service will seem vain, holy cult will fall to nothing, divinity will return from earth to heaven, and Egypt will be bereft of the gods' presence.

Divinity is said to hasten back from earth to heaven, and the godly company is said to mount again to heaven, leaving Egypt bereft.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) THE SACRED SERMON 83 / CORPUS HEEMETTCUM IV. (V.) / THE CUP OR MONAD / THE CUP OR MONAD 89; lines 4058-4136 confidence: high

"how many are the bodies through which we have to pass, how many are the choirs of daimones, how vast the system of the star-courses ... to hasten to the One and Only God."

The speaker names a path through bodies, daimones, and star-courses in order to hasten to the One and Only God.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) THE SECRET SEEMON ON THE MOUNTAIN 233 / COMMENTAKY / VOL. 11. 16 / THE SECRET SERMOK ON THE MOUNTAIN 243; lines 10748-10915 confidence: high

Tat wishes to hear the Praise-giving of the Powers; only those who have reached the Eighth or Ogdoad can sing it. The Ogdoad is above the Harmony or Hebdomad of Fate, where the man is free, hears True Harmony, and can sing in tune.

The Ogdoad is described as the Eighth stage above the Hebdomad of Fate, where the person is free, hears True Harmony, and can sing the Praise-giving.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) / POEMANDEES, THE SHEPHEED OF MEN . 3-20; lines 67-121 confidence: medium

Headings include “The Way of Deathlessness,” “The Ascent of the Soul,” and “The Eighth Sphere.”

The contents explicitly list the Way of Deathlessness, the Ascent of the Soul, and the Eighth Sphere.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) VOL. II. / COEPUS HEEMETICUM I. / POEMANDKES, THE SHEPHERD / OF MEN; lines 571-644 confidence: high

“my mind was meditating… my thought was raised to a great height, the senses of my body being held back”

The narrator’s thought is raised to a great height while his bodily senses are held back, immediately preceding a revelatory encounter.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) VOL. II. / P(EM ANDRES, THE SHEPHERD OF MEN 19 / COMMENTAEY / PCEMANDRES, THE SHEPHERD OF MEN 21; lines 1314-1390 confidence: low

The enlightenment stage heightens spiritual intuition, enabling the mystic to receive a first touch of cosmic consciousness and retain it in physical memory after returning to the normal state.

The passage uses language of heightened intuition and a higher octave to describe the visionary state.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) VOL. II. 129 9 / ON THOUGHT AND SENSE 131 / ON THOUGHT AND SENSE 133 / ON THOUGHT AND SENSE 135; lines 5814-5862 confidence: medium

The speaker says the word (logos) goes before toward truth; the mind is mighty and, led by word up to a point, can come toward truth.

The mind is led by word 'up to a certain point' and then comes toward truth.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) VOL. II. 15 / THE SECRET SEEMON ON THE MOUNTAIN 233 / COMMENTAKY / VOL. 11. 16; lines 10247-10293 confidence: medium

Hermes guides Tat toward realization of the Blessed Sight by entering a sublime consciousness, so that Tat bathes or is baptized in his master’s spiritual presence, the Cup of the Mind.

The passage speaks of realization of the Blessed Sight and Hermes passing into a higher spiritual consciousness.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) VOL. II. 6 / THE SACRED SERMON 83 / CORPUS HEEMETTCUM IV. (V.) / THE CUP OR MONAD; lines 3906-4055 confidence: high

Baptize thyself with this Cup's baptism... thou that hast faith thou canst ascend to Him that hath sent down the Cup.

The proclamation says the faithful can ascend to the one who sent the Cup; recipients raise themselves, sight the Good, and speed toward the One and Only One.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) XXVII / XXVIII / VOL. 11. 24 / XXXII; lines 15412-15545 confidence: medium

Human intellect differs from sense and can reach toward Cosmic Sense; the Intellect of Cosmos reaches Eternity and the Gnosis of Gods above itself; humans perceive heavenly things as through a mist, and the mind's extension is narrow until true self-consciousness.

The passage describes the mind's extension toward Cosmic Sense, Cosmic Intellect's reach to Eternity and the Gods above, and human perception of heavenly things through mist.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) XXXIII / XXXIV / XXXVI / XXXVII; lines 15796-15913 confidence: medium

Asclepius is the first discoverer of medicine; his temple is on Libya's Mount near the shore of crocodiles, his body rests there, and he has returned to heaven while still healing the sick by divinity.

Asclepius is the first discoverer of medicine, has a cultic body in a temple, has gone back home to heaven, and continues healing by divinity.
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native american northwest coast

Chinook Texts Chinook Texts / BOAS J / BOAS J / HOW CULTEE'S GRANDFATHER ACQUIRED A GUARDIAN SPIRIT.; lines 2593-2677 confidence: high

At the third fire the father stops him, asks whether he has found all his guardian spirits and wants to take a wife, throws him a cape, orders him to climb the mountain and stay away five nights, identifies Ut; o'naqan as the female guardian spirit of the ancestors, and the aunt asks for grass from the mountain top.

The father orders the young man to climb the mountain for five nights to the place of the female ancestral guardian spirit, and the young man undergoes a fearful supernatural encounter there.
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Ethnology of the Kwakiutl, Part 2 Ethnology of the Kwakiutl, Part 2 / BOAS) SOCIAL DIVISIONS OF THE KWAG-IIL 829; lines 2984-3060 confidence: medium

Yox'yagwas says Sewid almost got the lasso out, says the magic lasso was going down into the ground, and calls Ts!agEyos to take hold of it.

Yox'yagwas says the magic lasso was going down into the ground; Ts!agEyos pulls strongly, the rope runs out, and the ghost-dancer Supernatural-Power-coming-up appears and is said to be brought up or out.
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Ethnology of the Kwakiutl, Part 2 Ethnology of the Kwakiutl, Part 2 / BOAS) SOCIAL DIVISIONS OF THE KWAG-IIL 829; lines 5966-6068 confidence: high

Near Q!umxod's house the party sees a long roof-board standing upright at the beach; it is named Climbing-Board, and Hayalkin, an old man, knows its meaning and stops the paddling.

The Climbing-Board is said to represent a mountain; the princess will sit on top, and the young men must climb to her so the chief can claim her.
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Ethnology of the Kwakiutl, Part 2 Ethnology of the Kwakiutl, Part 2 / BOAS) SOCIAL DIVISIONS OF THE KWAG-IIL 829; lines 6070-6156 confidence: high

A Gwa'sEla chief tells his tribe to meet the opposing group; young men jump into the water and take hold of one another in fighting. During this, Ts!EndEgEmg'i^lak" goes unseen to the top of the climbing-board and sits on a platform.

The princess sits above on a climbing-board/platform described as a mountain, and young men must run upward one at a time until Gwayosdedzas reaches her.
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Ethnology of the Kwakiutl, Part 2 Ethnology of the Kwakiutl, Part 2 / BOAS) SOCIAL DIVISIONS OF THE KWAG-IIL 829; lines 7778-7868 confidence: medium

Xaxosenaso goes upriver, sees a large bird on a rock, recognizes Thunderbird, says he has come to obtain him as a treasure, and is invited to sit among the feathers of Thunderbird's wings.

Thunderbird tells Xaxosenaso to sit among his wing feathers, flies up, and has him look at everything going on where they travel.
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Ethnology of the Kwakiutl, Part 2 FAMILY HISTORIES / FAMILY HISTORIES / FAMILY HISTORIES / KWKXAOII.A; lines 10577-10663 confidence: medium

Rich-Woman dances in bear-skin and red-white rings, cries upward, receives a great round rattle through the roof, swings it while singing, and the rattle rises through the roof.

Rich-Woman cries upward; a great round rattle comes through the roof, is used in song, and then goes back up through the roof.
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Ethnology of the Kwakiutl, Part 2 FAMILY HISTORIES / FAMILY HISTORIES / FAMILY HISTORIES / KWKXAOII.A; lines 10881-10969 confidence: medium

The father instructs that the red dog is for mountain-goats, the black dog for bears, and both dogs together can drive many goats into the water.

The young man receives snowshoes and a quartz-pointed pole that allow him to climb steep mountains, slippery ice, and difficult rock while hunting.
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Ethnology of the Kwakiutl, Part 2 FAMILY HISTORIES / FAMILY HISTORIES / FAMILY HISTORIES / KWKXAOII.A; lines 10971-10992 confidence: medium

The bear appears near the hunter's house; Ex'sokwi^lak" chases it with snowshoes, dogs, and a long pole up a steep mountain to Frog Point, passes a dangerous slippery cliff, and sees the bear enter a large house.

The hunter pursues the bear up a steep mountain and across a dangerous slippery cliff.
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Ethnology of the Kwakiutl, Part 2 FAMILY HISTORIES / FAMILY HISTORIES / FAMILY HISTORIES / KWKXAOII.A; lines 10994-11079 confidence: high

When Ex'sokwi'lak is homesick, the listener reports it, and the chief orders the canoe loaded with all promised objects and the house, which is to become as small as a young woman's berrying-basket; he is to cover his face before going to the upper world.

Ex'sokwi'lak is sent to the upper world in a canoe while covering his face so he will not see the trail, then arrives near an enemy village.
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Haida Texts and Myths: Skidegate Dialect A-SLENDER-ONE-WHO-WAS-GIVEN-AWAY / THE ONE ABANDONED FOR EATING THE FLIPPER OF A HAIR SEAL / SACRED-ONE-STANDING-AND-MOVING, STONE-RIBS, AND UPWARD / SUPERNATURAL-BEING-WHO-WENT-NAKED; lines 9616-9724 confidence: medium

A younger brother shouts; a cloud comes from the ocean and a person appears where it touches, wrestles him, defeats and bewitches him, and tells him to go to a flint point behind the father’s house.

The seven younger brothers are defeated and bewitched by a cloud-associated wrestler and sent to a flint point behind the father’s house; one is said to go up into the air.
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Haida Texts and Myths: Skidegate Dialect BIG-TAIL. / CLOUD-WATCHER / STORY OF THE HOUSE-POINT FAMILIES / STORIES OF THE PITCH-PEOPLE; lines 14703-14811 confidence: medium

A red feather floats above the children; one child seizes it and sticks to it, others grasp the feet in succession, and all the town's people are pulled up.

The red feather floats above the children, adheres to those who grasp it, and pulls the townspeople upward.
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Haida Texts and Myths: Skidegate Dialect BIG-TAIL. / CLOUD-WATCHER / STORY OF THE HOUSE-POINT FAMILIES / STORIES OF THE PITCH-PEOPLE; lines 14813-14868 confidence: medium

At the edge of the sky, it shuts down many times; two travelers are cut in two, two escape, and they see Bill-of-heaven.

After surviving the edge of the sky, the remaining two see Bill-of-heaven.
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Haida Texts and Myths: Skidegate Dialect FIGHT BETWEEN THE KAIGANI AND WEST COAST HAIDA / WARS BETWEEN THE STIKINE AND SITKA TLINGIT / FIGHTS BETWEEN THE TSIMSHIAN AND HAIDA AND AMONG THE NORTHERN HAIDA / WARS WITH THE NISKA AND TSIMSHIAN AND CONFLICTS BETWEEN HAIDA FAMILIES; lines 17675-17784 confidence: medium

Î′ldjiwas is wounded, survives fifteen nights, holds a loaded gun, shoots through the smoke hole, says he is going up and will throw down house planks and burning coals, then dies like one asleep; later a slight noise is heard in the air and something red falls from the sky.

Î′ldjiwas says he is going up to be with another, dies after speaking, and afterward something red falls from the sky as he had said.
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Haida Texts and Myths: Skidegate Dialect Haida Texts and Myths: Skidegate Dialect / CONTENTS; lines 110-179 confidence: medium

The entries include Cloud-watcher, a shaman named G̣ᴀ′ndox’s-father, Djila′qons, House-point families, gambling-stick names, a wealth story, Pitch people, and a red feather pulling people up in Gunwa.

A title says a red feather pulled up some people in Gunwa.
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Haida Texts and Myths: Skidegate Dialect INTRODUCTION / ALPHABET / TEXTS WITH FREE AND INTERLINEAR TRANSLATION / MOLDY-FOREHEAD; lines 274-384 confidence: high

The Herring people leave; the Salmon people load one canoe toward the surface of the earth. People with injured feet or bound eyes are refused, and a hidden person is thrown ashore.

The Salmon people travel in one canoe toward the surface of the earth, encountering floating charcoal, floating foam, and the descending edge of the sky where the canoe breaks.
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Haida Texts and Myths: Skidegate Dialect INTRODUCTION / ALPHABET / TEXTS WITH FREE AND INTERLINEAR TRANSLATION / MOLDY-FOREHEAD; lines 525-665 confidence: medium

After time passes, salmon people begin moving by canoe toward the earth's surface; some have tied or sore feet and sick eyes; provisions run out, one is pulled up and thrown ashore, one hides, and in fall many have sore feet and eyes.

The salmon people load a canoe and start to go toward the earth's surface; Moldy-Forehead later gets in with them.
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Haida Texts and Myths: Skidegate Dialect STORIES OF THE PITCH-PEOPLE / HOW ONE WAS HELPED BY A LITTLE WOLF / STORY OF THE TWO TOWNS THAT STOOD ON OPPOSITE SIDES OF NASS RIVER / SLAUGHTER-LOVER.; lines 15691-15748 confidence: high

An uncle is taken up; wives are also taken to the town; the Moon is said to help them, takes all the uncles up, makes them servants, and cares for them.

The Moon takes the protagonist’s uncles upward, along with wives, to a town where they become servants and are cared for.
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Haida Texts and Myths: Skidegate Dialect STORY OF THE HOUSE-POINT FAMILIES / STORIES OF THE PITCH-PEOPLE / HOW ONE WAS HELPED BY A LITTLE WOLF / STORY OF THE TWO TOWNS THAT STOOD ON OPPOSITE SIDES OF NASS RIVER; lines 15248-15364 confidence: medium

The handsome man takes the mother and daughter on either side, tells them not to look out, and tries to climb a lofty mountain; whenever the mother looks out, they slide back and stand below.

The handsome man carries the mother and daughter up a lofty mountain and orders them not to look out; the mother’s looking repeatedly causes the ascent to fail.
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Haida Texts and Myths: Skidegate Dialect STORY OF THE TWO TOWNS THAT STOOD ON OPPOSITE SIDES OF NASS RIVER / SLAUGHTER-LOVER. / THE WOMAN AT NASS WHO FLED FROM HER HUSBAND / THE REJECTED LOVER; lines 15841-15903 confidence: high

On a moonlit night he shoots the sky and continues shooting arrows into the notches of earlier arrows until his two boxes are used; the arrows hang near the ground, he lays his bow on them, and goes up.

The man shoots arrows into the sky in sequence and climbs them to reach the Moon’s town.
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Haida Texts and Myths: Skidegate Dialect TEXTS WITH FREE AND INTERLINEAR TRANSLATION / MOLDY-FOREHEAD / STORIES ACCOMPANIED BY TEXTS / HOW SHINING-HEAVENS CAUSED HIMSELF TO BE BORN; lines 1606-1714 confidence: high

The son wears the wren, blue-jay, and woodpecker skins in turn and asks his mother to look; she sees him as broad, high cloud forms over the ocean or sea, including blue and red-colored forms, and approves his appearance.

The son wears preserved bird skins and appears as broad, high cloud forms over the ocean or sea, then announces he is going away from his mother.
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Haida Texts and Myths: Skidegate Dialect THE CANOE PEOPLE WHO WEAR HEADDRESSES / THE GIRL WHO FED A RAVEN / SOUNDING-GAMBLING-STICKS / STORY OF THE FOOD-GIVING-TOWN PEOPLE; lines 3470-3579 confidence: high

The brother reaches Tree island, shoots arrows into the sky and into their notches until a chain nearly reaches the ground, lays his bow on it, and it becomes a ladder that he climbs as it draws itself up after him.

The youngest brother shoots arrows into the sky to form a chain, lays his bow on it so that it becomes a ladder, climbs up, and the ladder draws itself up after him.
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Haida Texts and Myths: Skidegate Dialect THE ONE ABANDONED FOR EATING THE FLIPPER OF A HAIR SEAL / SACRED-ONE-STANDING-AND-MOVING, STONE-RIBS, AND UPWARD / SUPERNATURAL-BEING-WHO-WENT-NAKED / HE-WHO-GOT-SUPERNATURAL-POWER-FROM-HIS-LITTLE-FINGER; lines 11995-12096 confidence: high

After someone in town remarks that they think much of goose food, the wife hears it, leaves despite her husband’s attempts to stop her, retrieves her skin, flies above the town, and vanishes through the sky.

After a townsperson comments about goose food, the wife retrieves her skin, flies over the town, and vanishes through the sky.
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Haida Texts and Myths: Skidegate Dialect THE ONE ABANDONED FOR EATING THE FLIPPER OF A HAIR SEAL / SACRED-ONE-STANDING-AND-MOVING, STONE-RIBS, AND UPWARD / SUPERNATURAL-BEING-WHO-WENT-NAKED / HE-WHO-GOT-SUPERNATURAL-POWER-FROM-HIS-LITTLE-FINGER; lines 12098-12199 confidence: high

The traveler finds a hill with something red rising from it, human bones around the base, and no way up; he enters the mouse skin, rubs salmon eggs before him, climbs the object, and reaches the sky.

The traveler reaches the sky by climbing a red object rising from a hill, with human bones around its base and no ordinary way up.
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Haida Texts and Myths: Skidegate Dialect 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 / THE STORY OF ONE WHO SAW AN EAGLE TOWN; lines 12728-12759 confidence: high

He goes to the end of town, enters the woods, climbs a mountain, sees eagles wheeling, and reaches a big town.

The man climbs a mountain where eagles are wheeling and comes to a big town associated with them.
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Haida Texts and Myths: Skidegate Dialect WAR BETWEEN THE WEST COAST HAIDA AND THE TLINGIT / WAR BETWEEN THE WEST COAST HAIDA AND THE TLINGIT / ENGLISH TRANSLATIONS / RAVEN TRAVELING; lines 6680-6770 confidence: high

As the water rises, the boy flies through the smoke hole, shoots arrows into the sky to form a chain, climbs by it, breaks the sky, and sees five countries above.

The boy shoots arrows into the sky to form a chain, climbs it, breaks the sky, and enters five countries above.
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The Mythology of the Bella Coola Indians BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS, 39 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 41 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 43 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 45; lines 3240-3334 confidence: high

Toa’lav’it is described as the invisible spirit protecting mountain-goat hunters; great hunters may see his hat, moccasins, or mountain staff moving.

Lynx ascends the mountain to hunt and encounters Toa’lav’it, the protector of mountain-goat hunters; Raven later repeats the ascent.
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The Mythology of the Bella Coola Indians BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 107 / THE GLACIER. / I12 BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS, 117; lines 7112-7190 confidence: high

The passage says Cannibal ceremonies of various families are much alike though each has its own initiation tradition; all Cannibals are believed to go up to the sky during initiation and take human flesh for food.

The passage states that all Cannibals are believed to go up to the sky during initiation.
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The Mythology of the Bella Coola Indians BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 107 / THE GLACIER. / I12 BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS, 117; lines 7192-7277 confidence: high

The spirit appears to the novice in the woods, takes him up to the House of Myths, and initiates him there.

The novice is taken up by a spirit to the House of Myths, initiated there, and returns altered by the experience.
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The Mythology of the Bella Coola Indians BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 2 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 29 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 3)! / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 33; lines 2606-2711 confidence: high

Ba’exoLla takes the youth to the upper heaven past the rent in the sky and to Qama‘its’s house, where a strong gale blows them toward the house.

Ba’exoLla takes the youth past a rent in the sky to the upper heaven and Qama‘its’s house, where Qama‘its says the youth will receive supernatural power.
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The Mythology of the Bella Coola Indians BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 3)! / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 33 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 35 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 37; lines 2816-2920 confidence: high

The ghost dancing-house lies below the burial-place, has four fires and ordered seating; new ghosts enter by smoke-hole rope ladder where two men stand; entry bars return to earth, but some souls ascend to lower heaven and are reborn, while others die a second death and sink lower.

Some souls ascend the rope ladder to the lower heaven and are sent by deities to be born again as children in the same family.
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The Mythology of the Bella Coola Indians BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 37 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS, 39 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 41 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 43; lines 3140-3237 confidence: medium

A couple’s three elder sons and then the parents die, leaving the youngest son alone; he leaves the village, lives in the mountains on mountain-goat meat, builds a small hut, cries and prays, and asks the Sun for a gift to restore happiness.

The bereaved young man leaves society, lives in the mountains, prays to the rising Sun, ascends the mountain, and receives supernatural aid.
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The Mythology of the Bella Coola Indians BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 41 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 43 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 45 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 47; lines 3337-3468 confidence: medium

K'tsos is father of all mountain-goats; a hunter first sees him as a kid, then after closing and opening his eyes sees an enormous buck; the hunter should ascend the mountain, not descend, or he will fall and die.

After recognizing K'tsos, the hunter should ascend the mountain; descending would cause him to fall and die.
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The Mythology of the Bella Coola Indians BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 55 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 59 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 61 / TRADITION OF SENXL.; lines 4292-4316 confidence: medium

Qoa’x sits sadly on the mountain, dislikes the earth, wishes to return to the sky, and has lost his fire-drill.

Qoa’x dislikes earth, wishes to return to the sky, and runs up the mountain after assuming deer form.
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The Mythology of the Bella Coola Indians BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 59 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 61 / TRADITION OF SENXL. / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 63; lines 4319-4426 confidence: medium

The Sun is dim; Raven ascends the river, reaches Kowa’msta’, cuts down the hanging sun-box, carries it away, and the present Sun emerges when he touches the box.

Raven ascends the river because the Sun is dim and seeks a better Sun, then reaches a special house containing the sun-box.
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The Mythology of the Bella Coola Indians BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 67 / TRADITION OF SATSQ. / TRADITION OF ANOTHER VILLAGE. / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 69; lines 4625-4747 confidence: high

K-imitga’n meets the Sun, who takes her to heaven and marries her; she has a son named Sqot, who grows rapidly; the Sun sends them back with instructions for the boy to make a chain of arrows from the sky if attacked.

Sqot shoots arrows upward until they form a chain, then climbs to the sky to reach his father.
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The Mythology of the Bella Coola Indians BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 73 / THE SALMON.! / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 75 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 77; lines 5053-5143 confidence: high

The young man tells his brother he will visit the Sun and heaven; after being covered with down, a large feather flies upward and disappears.

The young man is covered with eagle-down; a large feather rises in circles and disappears into the sky, after which he is in heaven and resumes human shape.
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The Mythology of the Bella Coola Indians BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 79 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. SI / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 83 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 85; lines 5456-5556 confidence: high

The grown boy marries; his wife bears a fast-growing son after four days. He identifies himself as Son of the Sun, says he must return to his father, instructs his mother to guard his son and gather eagle-down, and says his father sent him to recover the daughter.

The Son of the Sun announces his return to his father and is carried upward when eagle-down rises skyward like smoke.
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The Mythology of the Bella Coola Indians BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 89 / THE RAVEN. / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 93 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 95; lines 5967-6065 confidence: high

Children tease T’otqoa’ya that he has no father; he asks for bow and arrows, shoots arrows into the sky to form a chain, and ascends it.

T’otqoa’ya shoots arrows that form a chain from earth to sky and ascends it to Smai’yakila’s house.
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The Mythology of the Bella Coola Indians BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 97 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS, 99 / THE HAU MAU. / THE WOMAN WHO MARRIED THE STUMP.; lines 6288-6381 confidence: high

During pursuit, the thrown urine becomes a lake, the thrown comb becomes a thicket, and the thrown grindstone becomes a large mountain that carries the woman up to heaven.

The grindstone becomes a large mountain that carries the escaping woman up to heaven.
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The Mythology of the Bella Coola Indians BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 97 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS, 99 / THE HAU MAU. / THE WOMAN WHO MARRIED THE STUMP.; lines 6383-6395 confidence: high

He makes many arrows and a bow, goes outside, and begins shooting arrows upward.

The boy creates a chain of arrows reaching from the sky to the ground and climbs it to heaven.
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The Mythology of the Bella Coola Indians CONE NESE / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 2 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 29 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 3)!; lines 2529-2603 confidence: low

Nutsekoa’lsika, meaning “long ear,” carries news from earth to the House of Myths; Axk’unta’m’s two children are named, but their functions are not known in the passage.

Nutsekoa’lsika carries news from earth up to the House of Myths.
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The Mythology of the Bella Coola Indians I4 BOAS, FACIAL PAINTINGS OF THE INDIANS / OF NORTHERN BRITISH COLUMBIA. UG / OF NORTHERN BRITISH COLUMBIA. 17 / OF NORTHERN BRITISH COLUMBIA. 19; lines 1898-1981 confidence: medium

“According to tradition he killed the bird ts’a’gul, put on its skin, and flew up to heaven, where he liberated the sun.”

The passage states that Raven killed Ts’a’gul, put on its skin, flew up to heaven, and liberated the sun.
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The Mythology of the Bella Coola Indians I4 BOAS, FACIAL PAINTINGS OF THE INDIANS / OF NORTHERN BRITISH COLUMBIA. UG / OF NORTHERN BRITISH COLUMBIA. 17 / OF NORTHERN BRITISH COLUMBIA. 19; lines 1898-1981 confidence: medium

“According to tradition he killed the bird ts’a’gul, put on its skin, and flew up to heaven, where he liberated the sun.”

Raven puts on Ts’a’gul’s skin before flying up to heaven.
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The Mythology of the Bella Coola Indians JACKETS, 207, 208. / INDEX TO VOLUME IT, / INDEX TO VOLUME II. / INDEX TO VOLUME II,; lines 26891-27061 confidence: medium

"Sky, ascent of Cannibals to"; "ascent to, by chain of arrows"; "post supporting"

The sky entry explicitly lists ascent of Cannibals to the sky and ascent to the sky by a chain of arrows.
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The Mythology of the Bella Coola Indians OF NORTHERN BRITISH COLUMBIA. 23 / PLATES VII-XII. / CONE NESE / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 2; lines 2292-2388 confidence: medium

The upper heaven is a treeless prairie. It is reached by going up the river from the house of the gods, or in another tradition by passing through a rent in the sky. Qama‘its’s house stands in the far east; a gale drives things toward its entrance, but it is calm near the house.

The upper heaven can be reached by going up the river from the house of the gods or by passing through a rent in the sky.
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The Mythology of the Bella Coola Indians SMITH, ARCHAOLOGY OF THE THOMPSON RIVER REGION, 437 / SMITH, ARCHZOLOGY OF THE THOMPSON RIVER REGION, 439 / SMITH, ARCHAOLOGY OF THE THOMPSON RIVER REGION, 441 / A42 SMITH, ARCHAOLOGY OF THE THOMPSON RIVER REGION.; lines 25847-26026 confidence: medium

The index lists mythological ascent to the sky by a chain of arrows.

The index explicitly lists a mythological ascent to the sky by a chain of arrows.
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The Mythology of the Bella Coola Indians SMITH, ARCHAOLOGY OF THE THOMPSON RIVER REGION, 441 / A42 SMITH, ARCHAOLOGY OF THE THOMPSON RIVER REGION. / INDEX TO VOLUME II. / INDEX TO VOLUME 1B,; lines 26386-26581 confidence: high

The eagle-down entry lists a legend of ascent to the sky by eagle-down and magic powers of eagle-down in a Bella Coola legend.

The eagle-down entry explicitly lists a legend of ascent to the sky by eagle-down.
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The Mythology of the Bella Coola Indians TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 307 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 309 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 311 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 313; lines 18713-18760 confidence: medium

The boys go to a mountain-top at night, light a fire, dance and sing; on later nights they also pray to the Dawn of the Day and shoot arrows at targets in the early morning.

The boys repeatedly go to a mountain-top at night to light fire, dance, sing, pray, and shoot arrows in the morning.
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The Mythology of the Bella Coola Indians TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 341 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 343 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 347 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 349; lines 20389-20469 confidence: high

Young people pray to Sunflower-Root when first eating seasonal foods, asking help to ascend, reach mountain tops, and avoid clumsiness; omission brings laziness and long sleep.

The first-food prayer asks Sunflower-Root to help the speaker ascend and reach the tops of mountains.
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The Mythology of the Bella Coola Indians TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 351 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 353 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 355 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 359; lines 20903-20995 confidence: medium

Non-Christian Indians are said to follow the old trail to spirit-land, while Christian Indians follow a new trail; Christian souls wander among graveyards, then ascend southward or northward to the sky and confess sins to the Chief.

Christian souls ascend by a trail to the sky, see the Chief, confess sins, and then continue toward another destination with variants about final fate.
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The Mythology of the Bella Coola Indians TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 353 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 355 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 359 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 361; lines 21013-21063 confidence: medium

Fainting-fits increase as souls are said to approach the sun; when they almost reach it, the persons die, and the condition is difficult to cure.

The passage states that fainting-fits occur as souls approach the sun and that persons die when the souls almost reach it.
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The Mythology of the Bella Coola Indians TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 363 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 367 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 369 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 371; lines 21650-21675 confidence: high

Dreams of a sick person ascending a height indicate recovery; swimming, fording, or entering a stream and disappearing indicate death; turning back from the stream and ascending a hill indicates recovery; a dead person or ghost on a bed or pillow predicts the bed possessor’s death.

Dreaming of a sick person ascending a height means recovery, and a soul that turns back from the stream and ascends a hill also indicates recovery.
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Tlingit Myths and Texts ABSTRACTS OF MYTHS / MYTHS RECORDED IN ENGLISH AT SITKA / FOOTNOTES: / MYTHS RECORDED IN ENGLISH AT WRANGELL; lines 25071-25149 confidence: high

While pursuing Dry-cloud, Fire-drill’s-son encounters animal peoples; his dog throws a lethal wolf hoop to the moon. He kills a red-cod monster fish, marries Daughter-of-the-calm, and the later dog-skin children kill Łᴀkîtcîneˊ and harmful monsters.

A hoop becomes a moon weather ring, Łqǃayāˊkǃ’s chase of Dry-cloud makes the Milky Way, and Raven places beings in the sky as the Pleiades.
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Tlingit Myths and Texts ABSTRACTS OF MYTHS / MYTHS RECORDED IN ENGLISH AT SITKA / FOOTNOTES: / MYTHS RECORDED IN ENGLISH AT WRANGELL; lines 25247-25359 confidence: high

In 'The Thunders,' a girl offends a snail and is found on a high cliff with a big snail around her; her brothers make wings, fly up, rescue her, bring food to the town, and become the Thunders.

Brothers make wings, fly up to rescue their sister from a high cliff, later bring food, and become the Thunders.
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Tlingit Myths and Texts FOOTNOTES: / ABSTRACTS OF MYTHS / MYTHS RECORDED IN ENGLISH AT SITKA / FOOTNOTES:; lines 24541-24660 confidence: high

Four brothers follow their dog and a cloud into the sky, descend beyond the world, encounter a one-legged salmon spearer, steal his spear point, suffer the death of three brothers, and are restored by the fourth with aid of red paint, a rattle, and the dog.

The brothers follow their dog and a cloud into the sky and emerge at a steep place on the other side of the world.
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Tlingit Myths and Texts FOOTNOTES: / ABSTRACTS OF MYTHS / MYTHS RECORDED IN ENGLISH AT SITKA / FOOTNOTES:; lines 24662-24784 confidence: high

In 'Root-stump,' villagers are carried into the sky by something that drops down, canoe makers disappear, only a woman and daughter remain, the daughter swallows root sap and bears Root-stump, who defeats the abducting thing and the destroyer of the canoe makers.

Village people are carried up into the sky out of sight by seizing something that drops down among them.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 10329-10431 confidence: medium

An eagle lands on the seal, the man cuts through and seizes its legs, sees a girl instead of an eagle, and is taken up to her father's fine house where eagle skins hang over every bed.

The eagle-girl tells the man to come up to her father's house and takes him up to a house where eagle skins hang over the beds.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 10547-10649 confidence: medium

The remaining boy tests bows, shoots at a large bright star beside the moon, sees it darken, and continues shooting until arrows stick to something hanging down and form a chain reaching him.

The remaining boy shoots arrows at the bright star; they do not return, attach to something hanging down, and form a chain reaching him.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 10651-10748 confidence: high

The youth mourns his lost friend, sleeps under the arrow chain, sees a long ladder where the arrows had been, and begins ascending it.

The arrows become a ladder, the youth climbs for an extended time, and the destination is described as being in the sky.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 11684-11757 confidence: medium

At the time of the flood, the Nanỵaāˊỵî climb Sēkuˊqłe-ca on the Stikine River; a grizzly bear and mountain goat accompany them and stop or move when they do.

The account explicitly places the Nanỵaāˊỵî on a mountain ascent during the flood, accompanied by a grizzly bear and mountain goat.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 12584-12687 confidence: medium

In “The Sky Country,” a man seeks his taken wife, follows what he thinks is the beach but is really a wooded trail, makes a dentalia necklace, offers it to a woman tanning skin, and is told his wife is at the next camp.

A man follows after his taken wife, finds her in what is later revealed to be the sky, and returns with her to earth.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 12689-12813 confidence: high

At a lake, a canoe floats in the middle wearing a dance hat. It tells the woman to run into the water; she runs toward it, is pulled in, and the canoe goes up with her into the sun.

A canoe wearing a dance hat speaks, tells her to run into the water, pulls her in, and goes up with her into the sun.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 12815-12931 confidence: high

A woman is told where her father's home is; in the morning she runs in the opposite direction from a salmon trip, crosses a mountain, and the grizzly-bear people search for and gain on her.

The woman flees pursuers to a lake, is taken by a speaking canoe, and the canoe goes up into the sun.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 15866-15973 confidence: high

Łqǃayāˊkǃ chased something from below named Kᴀckǃᴀˊʟkǃ far up into the sky; the footprints there are identified as Łqǃayāˊkǃ’s.

Łqǃayāˊkǃ chases Kᴀckǃᴀˊʟkǃ from below far up into the sky, and footprints there are identified as Łqǃayāˊkǃ’s.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 17979-18104 confidence: medium

He is going to die with the gathered things, starts toward the mountain Tsᴀłxāˊn, takes no food, carries red paint, and paints his face and hair before starting.

He travels toward and over the mountain Tsᴀłxāˊn without food, using tobacco and clawed snowshoes to climb cliffs and cross glaciers.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 19657-19780 confidence: high

The travelers reach the foot of a mountain, find no place to pass, ascend by a glacier in the northern part, and think they may die near the top.

The travelers can find no passage through the mountain, ascend by a glacier route, and expect death near the top.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 20274-20393 confidence: medium

The helper was the mountain being; he told the youngest brother to come with him that evening, and the youngest brother went with him.

The youngest brother goes with the mountain being far up, the doors of the mountain open, and he goes down inside to rooms containing animals and all things.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 2351-2428 confidence: medium

The airborne thing carries people up out of sight; this happens repeatedly until the men and then the women are carried away, except for two women.

An unnamed thing repeatedly carries people up through the air and out of sight.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 23680-23789 confidence: high

The song says a Raven is going up to the spirit world or ghost country; her Wolf phratry comes out to see her, and she has seen it for death.

The passage twice describes upward movement to a death-related place: a Raven going up to ghost country and a nephew led up to a place for people who have been killed.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 3167-3279 confidence: medium

During a mountain hunt, the youth is separated and met at the top by a shining man with a long white beard, who leads him through a door into the inside of the mountain where piles of horns lie everywhere.

The youth ascends with hunters to a mountain, is separated at the top, and is led through a door into the inside of the mountain.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 3797-3886 confidence: medium

The shaman's spirits take a selected man to the sky to find the missing men; the man tells the youth to report that they are in the heaven of those killed, and the youth calls for war against those he blames for his uncle's death and the disappearances.

The shaman's spirits take a selected man up to the sky, described as the heaven of those killed, to learn the fate of missing men.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 3977-4071 confidence: high

War chief takes Murrelet to Bell point cliff to try him; Murrelet is told to climb, falls into the canoe three times, is laughed at, and asks for a stone ax, staff, flint, and seal's-stomach grease.

Murrelet fails the cliff test until given his usual equipment, then ascends in claw snowshoes, calls like a murrelet, flies to the top, and lights fires.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 8928-9024 confidence: high

During famine at their father’s village, the brothers fly over the ocean, catch a whale, bring it to town, and later go to live in the sky.

After ending the famine, the brothers leave the world below and go to the sky to live, where they are no longer seen.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 8928-9024 confidence: medium

The brothers try different woods and bone for wings, then yellow cedar, with which they reach the girl and drag her down, leaving the snail there.

The brothers make wings from various materials and finally use yellow cedar wings to fly up the cliff and rescue their sister.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 9871-9972 confidence: medium

The large man gives the boy decorated clothing and moccasins, identifies himself as Strength, and directs him to a mountain town of wolf people who took his people; he tells him to strike them with a club, run uphill, and think of Strength if tired.

Strength directs the boy up a valley to the top of a mountain where a large town is located, and the boy must keep running uphill while fighting pursuers.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / MYTHS RECORDED IN ENGLISH AT WRANGELL; lines 5401-5490 confidence: medium

Raven sees a sculpin, opens the door of the sea, goes to its house under a large rock, claims it as younger brother, makes it principal among sculpins, and places it in the sky as the Pleiades.

Raven makes the sculpin principal among sculpins and places it in the sky, identified as the Pleiades.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / MYTHS RECORDED IN ENGLISH AT WRANGELL; lines 5492-5587 confidence: medium

Raven asks a halibut-fishing canoe to take him across; when ignored he threatens to put them in the sky, holds out his walking stick, and they go up into the sky as The-halibut-fishers.

Raven threatens the halibut fishers, makes them go up into the sky, and the passage states that they are visible there as The-halibut-fishers.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / MYTHS RECORDED IN ENGLISH AT WRANGELL; lines 5955-6048 confidence: high

As waters rise, Raven's mother enters the cāx skin and Raven enters the skin of the white bird with copper-colored bill; Tlingit avoidance of eating cāx is explained, and Raven flies to the highest cloud and hangs by his bill.

Raven flies to the highest cloud and hangs there, then later uses a shark's stick as a ladder to descend under the ocean.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / MYTHS RECORDED IN ENGLISH AT WRANGELL; lines 6208-6300 confidence: high

A spherical cloud comes down and rolls up with the couple; the man tells his wife not to look, and when she opens her eyes she sees a beautiful place with flowers, grass, fruits, and his house.

A spherical cloud carries the couple upward, and the wife arrives at a beautiful place with flowers, fruits, grass, and the man's house.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / WORDS OF SONGS TAKEN IN CONNECTION WITH GRAPHOPHONE RECORDS; lines 22507-22670 confidence: medium

Song about Raven’s travels: Raven goes down under the sea, his nose is pulled up, he goes through town for it, receives it, flies out, and afterward one can wander along the beach.

Raven goes down under the sea, his nose is pulled up, and he later flies outside with it.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / WORDS OF SONGS TAKEN IN CONNECTION WITH GRAPHOPHONE RECORDS; lines 22507-22670 confidence: medium

Spirit song composed by shaman ʟūswᴀˊt: the first-person voice lacks a place to come up through, will go to Chilkat, and will come up through Łxodēˊt and cry.

The shamanic spirit song says the speaker lacks a place to come up through, will come up at Chilkat or through Łxodēˊt, and will cry.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / MYTHS RECORDED IN ENGLISH AT WRANGELL / FOOTNOTES:; lines 7578-7705 confidence: medium

Katishan says Fire-drill’s son, while chasing Dry-cloud, was pulled into a sky village for an offense and punished; stars were believed inhabited, as towns, with light from sea reflection.

Fire-drill’s son is pulled into a village in the sky and punished; people believe the stars are inhabited towns.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / MYTHS RECORDED IN ENGLISH AT WRANGELL / FOOTNOTES:; lines 7707-7790 confidence: medium

Lazy and disobedient children were told how the halibut fishermen got up into the sky for laziness, making children afraid of being lazy.

The halibut fishermen are said to have got up into the sky for their laziness, and the story was used to deter lazy children.
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Tlingit Myths and Texts FOOTNOTES: / WORDS OF SONGS TAKEN IN CONNECTION WITH GRAPHOPHONE RECORDS / FOOTNOTES: / FOOTNOTES:; lines 22936-23101 confidence: high

Nawēya, a very old Box-house man, composed a song before death for feast use; it addresses Kāgwᴀntān’s children, thanks Wuckitā’n’s children for pity, and says the speaker is going up to the ghost world.

A song composed just before Nawēya’s death states that the speaker is going up to the ghost world.
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Tlingit Myths and Texts INTRODUCTION / MYTHS RECORDED IN ENGLISH AT SITKA / SUPPLEMENTARY TO STORY 1 / FOOTNOTES:; lines 1320-1434 confidence: high

Four brothers with one sister and an Athapascan dog follow the barking dog as it chases a cloud upward into the sky and to the other side of the world, where they reach a steep cliff.

The dog chases a cloud, and the brothers follow it upward into the sky to the other side of the world.
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Tsimshian Mythology BOAS J / TSIMSHIAN MYTHS / TSIMSHIAN MYTHS / JJJ J; lines 11426-11539 confidence: high

The young man hears dogs barking above him, equips snowshoes with mountain-goat horn points, and uses a hunter's staff to climb the mountain.

The young man climbs a slippery snowy mountain toward the barking dogs and eventually reaches the den after receiving a snowball signal.
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Tsimshian Mythology BOAS J / TSIMSHIAN MYTHS / TSIMSHIAN MYTHS / JJJ J; lines 12250-12349 confidence: high

Tsauda takes his wife under his shining wing and flies upward to his father's house; the supernatural father washes her four times, she shines, Tsauda receives a magic sling and stones, and the wife is transformed into a beautiful woman.

Tsauda takes his wife under his shining wing and flies upward to his father's house, which is identified as the house of a supernatural chief.
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Tsimshian Mythology BOAS J / TSIMSHIAN MYTHS / TSIMSHIAN MYTHS / JJJ J; lines 12750-12858 confidence: high

The last chief brings in the companions, feeds the guests, praises the prince's patience, and says there is no other village or land beyond this corner of heaven, only air.

The final village is described as the corner of heaven with only air beyond, and the prince and Chief Hummingbird fly upward under the clouds to the air island.
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Tsimshian Mythology BOAS J / TSIMSHIAN MYTHS / TSIMSHIAN MYTHS / JJJ J; lines 14540-14636 confidence: high

In 'The Brothers Who Visited the Sky,' three brothers hunt in the mountains, sleep, and wake on a high flat rock near the stars without food or water; the eldest proposes goat-skin ropes, and the youngest advises waiting.

The brothers sleep in the mountains and wake on a flat rock raised high above the ground, with stars so near they can touch them.
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Tsimshian Mythology BOAS J / TSIMSHIAN MYTHS / TSIMSHIAN MYTHS / JJJ J; lines 14831-14929 confidence: medium

Gather On The Water, a young prince, is to join the Cannibals; his father calls the companies, who take him around the village, knock at houses, and announce that he has gone into the air or been taken by supernatural power to the mountains, deceiving common people.

The young man is said publicly to have gone upward or to a mountain supernatural home, and is actually sent up a ladder into a hut in a large tree from which he later descends or flies down to the village.
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Tsimshian Mythology BOAS J / TSIMSHIAN MYTHS / TSIMSHIAN MYTHS / JJJ J; lines 14831-14929 confidence: medium

The Cannibal story's prefatory note says people feared the story; it lists four important dances and says great supernatural beings from the mountains took someone and taught him how to act.

The prefatory note says great supernatural beings from the mountains took someone and taught him how to act, and the story's public announcement claims the young man was taken by supernatural power to a mountain home.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS; lines 4178-4287 confidence: medium

Before daybreak the strangers secretly leave the village, climb the mountain, look back, and see many people pursuing them up the steep mountain side.

The strangers flee by climbing back up the mountain, and a multitude pursues them up the steep side.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS; lines 4517-4618 confidence: medium

The third brother searches for his elder brother, takes weapons, clubs a porcupine and hangs it on a tree, shoots a white she-bear, climbs the mountain, sees a village beyond it, descends, and looks through a knot-hole at a young woman in the first house.

Both the third brother and the youngest go to the top of the mountain, look down on the other side, and descend to a large village or grizzly-bear town.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS; lines 5368-5411 confidence: high

He takes his tools, orders his companions to continue sacrifices, cuts a red-cedar tree, shapes it like a flying eagle, and says he will put it on and try to fly like a bird to reach his sister in the village.

The young man makes eagle forms, puts them on, and repeatedly flies upward in an effort to reach the village associated with his sister.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS; lines 5414-5509 confidence: medium

The young man continues after sacrifices, puts on his made eagle form, flies up and down several times, sends his two friends home, and remains alone at the brink of the deep valley.

The young man wears a made eagle form, flies into the deep valley, retrieves his sister, ascends with her, and returns home.
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Tsimshian Mythology Tsimshian Mythology; lines 166-255 confidence: high

The world remains dark and people are distressed; Giant remembers light in heaven, decides to bring it down, puts on raven skin, flies upward, and passes through a hole in the sky.

Giant puts on raven skin, flies upward, finds the hole in the sky, and enters heaven.
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Tsimshian Mythology Tsimshian Mythology; lines 3283-3389 confidence: high

At Prairie Town on the upper Skeena River, people play games outdoors at night. A beautiful plume descends from the sky; a tall young man puts it on his head and is lifted, and others who grasp feet or heels stick fast and are pulled upward, including young men, old men, women, and children.

A plume descends from the sky, lifts the first wearer, and pulls up others who stick to the chain of bodies.
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Tsimshian Mythology Tsimshian Mythology; lines 3391-3473 confidence: high

A chief's daughter is the only one left after the people are taken up by the plume, fall from it, die, and form a pile; while she weeps, mucus from her nose becomes a baby boy.

The mother says the chief in heaven was displeased by noisy play and sent down the beautiful plume, which carried the former people into the sky before they died.
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Tsimshian Mythology Tsimshian Mythology; lines 3475-3569 confidence: high

The woman commands the holes, door, and smoke hole to close; the house heats like an oven. Little Feather becomes bird's down, escapes with the smoke, finds the raccoon, waves the plume over it, and it lives again.

Little Feather takes the form of bird's down and ascends with the smoke through the smoke hole before it closes.
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Tsimshian Mythology Tsimshian Mythology; lines 464-559 confidence: medium

The recorder’s note names the camp, links the story with Tsimshian olachen taboos, says Giant taught people olachen cooking, and lists his works for the people he made from the elderberry tree.

The recorder’s note lists as one of Giant’s works that he ascended to heaven and brought down daylight and north wind.
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Tsimshian Texts Tsimshian Texts; lines 1000-1097 confidence: high

At Pht'i't', children play noisily. Heaven is annoyed and sends feathers. A strong boy wears them and begins to rise; others cling to him and are lifted until the whole town goes to heaven, leaving only howling dogs.

Heaven is annoyed by the children's noise, sends feathers, and the boy, children, and whole town are lifted to heaven.
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Tsimshian Texts Tsimshian Texts; lines 1000-1097 confidence: high

Heaven sends feathers again. The eldest boy puts them on and rises. His brothers try to hold him down; Little-sloe-bush and Little-spruce speak of breaking roots, Little-grindstone becomes a great mountain, and Snot also sticks before being lifted.

When the eldest and siblings are being pulled upward by feathers, Little-knife climbs over them and cuts the feathers, causing the children to fall back to the ground.
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Tsimshian Texts Tsimshian Texts; lines 1286-1375 confidence: medium

Ts'ak' tires of his wife, hears of a woman beyond the mountain, leaves with his slave and birds, and tries to fly up the mountain in robin and bluejay skins; a great fire like lightning burns the robin wings, and the excerpt ends during the bluejay attempt.

Ts'ak' skins birds, puts on their skins, and flies upward toward the mountain top, but encounters a great fire like lightning that burns the wings and causes him to fall.
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Tsimshian Texts Tsimshian Texts; lines 2135-2226 confidence: medium

A new narrative introduces four chiefly brothers during midwinter famine. A hunter brother with two dogs, lance, and snowshoes climbs a mountain and glacier toward a tree and finds a Grizzly Bear with two cubs in a hole beneath it.

The hunters climb a mountain and glacier to a ridge and tree where the Grizzly Bear's den is located.
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Tsimshian Texts Tsimshian Texts; lines 2421-2510 confidence: high

The man tries to carry Wa'g'ixs and Sqawo to heaven, warning them not to open their eyes; Wa'g'ixs looks twice, falls back, and is left in a tree to cry when the wind moves it.

The man carries Wa'g'ixs and Sqawo upward and later successfully flies to heaven with Sqawo.
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Tsimshian Texts Tsimshian Texts; lines 2597-2676 confidence: high

The father gives the boy mountain-climbing snowshoes, a cedar-bark bag with red and spotted dogs that change size, instructions for driving goats, and a pole with goat horn and black bone point.

Asi-hwi'l receives snowshoes for steep mountains, uses them to walk up a vertical cliff, and later climbs another vertical cliff while pursuing the white-bear figure.
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Tsimshian Texts Tsimshian Texts; lines 2867-2957 confidence: high

The boy and a friend kill two birds, put on their skins, fly through a hole in the heavens, and the boy then becomes a cedar leaf, drops into a well, and is swallowed by the daughter of the chief in heaven.

The boy and his friend wear bird skins and fly through a hole in the heavens.
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Tsimshian Texts Tsimshian Texts; lines 2959-3050 confidence: high

A boy ridicules a Star and is taken to the sky; his father is advised how to recover him, climbs a chain of arrows, gives items for advice, and makes a carved figure to substitute for the son.

The father climbs a chain of arrows to the sky, substitutes a carved figure for his son, and safely descends with him.
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Tsimshian Texts Tsimshian Texts; lines 2959-3050 confidence: high

Noisy children annoy Heaven, who sends feathers that lift them up; only a menstruating girl and grandmother remain, and the girl gives birth to object-person children from items placed in her blanket.

Heaven sends feathers that lift noisy children upward.
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Tsimshian Texts Tsimshian Texts; lines 66-154 confidence: high

The bird-skin and woodpecker-skin travelers fly upward through towns; people direct them farther if they want to find the place where the heavens meet.

The travelers fly upward through many towns and finally reach the hole in the sky at the place where the heavens meet.
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Tsimshian Texts Tsimshian Texts; lines 902-998 confidence: high

The father makes four bundles of arrows, climbs a long mountain, shoots arrows into the sky until they connect into a path, carries tobacco, red paint, and sling-stones, and climbs to the sky.

The father shoots arrows into the sky until they make a connected path and then climbs them to reach the sky.
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native american southwest

Aw-Aw-Tam Indian Nights: Being the Myths and Legends of the Pimas of Arizona HOW NOOEE KILLED EE-EE-TOY / THE SONG OF NOOEE WHEN HE WENT TO THE SUN / NOTES ON HOW NOOEE KILLED EE-EE-TOY / EE-EE-TOY'S RESURRECTION AND SPEECH TO JUHWERTA MAHKAI; lines 3486-3594 confidence: medium

He goes east to where the Sun arises, reaches four rising notches, climbs the windy way of the Sun, and follows a west-bound road adorned with feathers, flowers, and turquoises.

He reaches the Sun's rising place, climbs the windy way of sunrise, follows a west-bound adorned road, drinks where the Sun drinks, and descends from the Sunset Place.
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Aw-Aw-Tam Indian Nights: Being the Myths and Legends of the Pimas of Arizona NOTES ON THE STORY OF HAWAWK / THE STORY OF TAWQUAHDAHMAWKS AND HER CANAL / NOTES ON THE STORY OF TAWQUAHDAHMAWKS / HOW NOOEE KILLED EE-EE-TOY; lines 3237-3350 confidence: high

Nooee flies through the roof openings toward the Sun until he can see Ee-ee-toy's heart; wearing a turquoise nose-ring, he sees everything looking green and knows he cannot kill Ee-ee-toy that day.

Nooee flies upward toward and finally to the Sun in order to seek help against Ee-ee-toy.
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Aw-Aw-Tam Indian Nights: Being the Myths and Legends of the Pimas of Arizona NOTES ON THE STORY OF TAWQUAHDAHMAWKS / HOW NOOEE KILLED EE-EE-TOY / THE SONG OF NOOEE WHEN HE WENT TO THE SUN / NOTES ON HOW NOOEE KILLED EE-EE-TOY; lines 3376-3411 confidence: medium

"The Rising (Sun) I am going to meet."

The passage heading refers to Nooee going to the Sun, and the song states that he is going to meet the Rising Sun.
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Aw-Aw-Tam Indian Nights: Being the Myths and Legends of the Pimas of Arizona NOTES ON THE STORY OF THE FLOOD / THE STORY OF AH-AHN-HE-EAT-TOE-PAHK MAHKAI / NOTES ON THE STORY OF AH-AHN-HE-EAT-TOE-PAHK MAHKAI / THE STORY OF VANDAIH, THE MAN-EAGLE; lines 2107-2226 confidence: high

Ee-ee-toy travels inside a desert dust storm so the man-eagle will not see him, reaches the cliff after dark, and hides under a rock at its foot.

Ee-ee-toy travels to the cliff and ascends to Vandaih's home at the top using pointed sticks placed into cracks.
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Aw-Aw-Tam Indian Nights: Being the Myths and Legends of the Pimas of Arizona THE SONG OF KOELHAHAH ABOUT HER SON / NOTES ON THE STORY OF PAHTAHNKUM / STORIES OF THE FOURTH NIGHT / THE STORY OF THE GAMBLER'S WAR; lines 4965-5099 confidence: medium

In the middle of the earth, the Cane-Tube Pipe smokes itself; the prophesier blows smoke eastward to the Vahahkkee of Light and Cane of Light, then opens it so White Water and White Wasps come out and circle four times.

The prophesier blows smoke eastward and sees it rise to the Vahahkkee of Light and the Cane of Light before using the cane to open the structure.
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Aw-Aw-Tam Indian Nights: Being the Myths and Legends of the Pimas of Arizona THE SONG OF KOELHAHAH ABOUT HER SON / NOTES ON THE STORY OF PAHTAHNKUM / STORIES OF THE FOURTH NIGHT / THE STORY OF THE GAMBLER'S WAR; lines 5101-5183 confidence: high

The speaker lies in ashes, prays to distant mountains and far doctors, sees the Sun rise and travel west, sees animals and birds follow the Sun as relatives, receives the Sunbeam feather, and is carried by Blue Fog into the sky to Yellow Crow.

Blue Fog carries the speaker up into the sky to Yellow Crow instead of directly to the enemy.
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Aw-Aw-Tam Indian Nights: Being the Myths and Legends of the Pimas of Arizona THE SONG OF SUPERSTITION MOUNTAINS / EE-EE-TOY'S SONG WHEN HE MADE THE WORLD SERPENTS / NOTES ON THE STORY OF THE FLOOD / THE STORY OF AH-AHN-HE-EAT-TOE-PAHK MAHKAI; lines 1619-1732 confidence: medium

In a barren treeless place, the whirlwind Seev-a-lick catches him up, carries him east, north, west, and south and back, and takes possession of his soul.

The whirlwind catches the boy up, carries him to the four directions and back, takes possession of his soul, and later returns his soul to his body.
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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

Named little birds fly to the sky and hang by their bills, Nooee floats in the air, the main figures drift on the water, the flood reaches the woodpecker's tail, and birds build Quotaveech a feather nest.

The named little birds fly up to the sky and hang on by their bills during the flood, and Quotaveech remains there in a feather nest.
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Jicarilla Apache Texts Jicarilla Apache Texts / TRANSLATIONS. / TALES.; lines 1683-1782 confidence: medium

During a journey, a rock with a man on it is raised to the sky; Coyote takes the man's wife, and the other people move away, leaving the man alone on the rock.

The man is carried skyward on a rock and remains alone there before eventually descending.
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Jicarilla Apache Texts Jicarilla Apache Texts / TRANSLATIONS.; lines 1042-1136 confidence: high

Many eagles descend from the center of the sky, wings are put on the man, eagles carry him upward, and Panther lowers his tail through the sky hole so the man can be pulled up.

Eagles carry the man upward toward a sky hole, and Panther pulls him through it by lowering his tail.
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Jicarilla Apache Texts Jicarilla Apache Texts / TRANSLATIONS.; lines 1139-1231 confidence: medium

Raven flies up toward the skyhole, circles until almost invisible, and goes east to the Black Mountains; Rattlesnake and Bat continue to see him when others cannot.

Raven flies upward toward a skyhole and reaches the top of the sky before traveling east toward the Black Mountains.
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Jicarilla Apache Texts Jicarilla Apache Texts / TRANSLATIONS.; lines 358-445 confidence: medium

The grandmother, identified as bat, comes from the timber with a basket. Xaiyenesgani asks her to take him down, tests the small carrying rope with stones, gets into the basket, and is carried down the sheer rock while told to keep his eyes shut.

Xaiyenesgani is carried down a sheer rock, later enters the marsh monster’s place, and the captive people go up to the surface of the ground.
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Jicarilla Apache Texts Jicarilla Apache Texts / TRANSLATIONS.; lines 63-165 confidence: high

The people are coming up; Ile^ makes a growing mountain and vertical reeds in the center; four girls twist the reeds; a messenger reports that the reeds are twisted.

The people are described as coming up and then ascending by four ladders after scouts inspect the upper world.
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Jicarilla Apache Texts Jicarilla Apache Texts / TRANSLATIONS.; lines 839-937 confidence: medium

Coyote asks children for the trail, gives them two red berry bead strings, and learns of a cedar tree that bends down when addressed.

A cedar tree bends down when addressed, allowing passage into and out of the otherwise inaccessible rock-ringed camp.
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Jicarilla Apache Texts Jicarilla Apache Texts / TRANSLATIONS.; lines 939-1040 confidence: medium

Coyote gives beads to three children, is shown a piñon tree used by people to go up and down, descends by it, finds white clay, and marks his face with zigzag lines.

The children show Coyote a piñon tree by which people travel up and down, and Coyote uses it to descend.
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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 people try planting a pine and then a black reed; after adding black metal to the reed, it grows and pierces the sky. They ascend on the reed twisted with black metal, camping at its joints.

The people below construct a vertical path that pierces the sky and climb it to reach the people above.
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Myths and Tales from the San Carlos Apache Myths and Tales from the San Carlos Apache / CONTENTS; lines 1909-1997 confidence: medium

Ts’innagole transports Naiyenezgani through the air, throws him on a stone, and brings him to her children; he carries Delgit’s knees and blood, and the young ones say family members return with female rain, male rain, and hail.

Ts’innagole carries Naiyenezgani through the air to a stone/rock dwelling; he deceives her children with Delgit’s blood, learns return signs, kills the young ones, hides under grass, and strikes Ts’innagole down.
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Myths and Tales from the San Carlos Apache Myths and Tales from the San Carlos Apache / CONTENTS; lines 3471-3571 confidence: high

Eagles fly down from the sky, put a feather shirt on Panther, and he flies up with them while they sing that they are going up.

Eagles put a feather shirt on Panther and he flies up with them to the sky.
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Myths and Tales from the San Carlos Apache Myths and Tales from the San Carlos Apache / CONTENTS; lines 4219-4308 confidence: medium

The resident takes food, follows the horse’s track, climbs a high mountain where the track disappears, and encounters a raven on a tree that speaks to him.

The seeker climbs a high mountain where the track vanishes, and the raven says four mountains stand across the way.
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Myths and Tales from the San Carlos Apache Myths and Tales from the San Carlos Apache / CONTENTS; lines 4310-4398 confidence: medium

The raven carries the man on his back to successive mountain ridges, rests with him, points out a mountain peak where the sought man lives, then sets him down near the mountain and leaves.

A raven physically transports the man across several mountain ridges and points out the peak where the sought figure lives.
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Myths and Tales from the San Carlos Apache Myths and Tales from the San Carlos Apache / CONTENTS; lines 702-782 confidence: high

On a plain, Naiyenezgani hears a noise and sees a taloned bird descend from the sky. The first three attacks miss while he lies face down; on the fourth attack, as he lies face up, the bird catches his coat and carries him to its sky nest in the east.

A taloned bird attacks from the sky and on the fourth attack carries Naiyenezgani up to its nest in the sky to the east.
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The Mountain Chant: A Navajo Ceremony ILLUSTRATIONS / THE MOUNTAIN CHANT: A NAVAJO CEREMONY. / INTRODUCTION. / SONGS OF SEQUENCE.; lines 3466-3588 confidence: high

Qadjinai is glossed as Place-where-they-came-up, a San Juan Mountains locality where Navajo mythology says the Navajo emerged from the lower world to this one; Niqoyastcadje is another name for it. Four surrounding mountains are designated by black, blue, yellow, and white.

The explanatory note identifies Qadjinai as the locality where, in Navajo mythology, the Navajo emerged from the lower world to this world.
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The Mountain Chant: A Navajo Ceremony ILLUSTRATIONS / THE MOUNTAIN CHANT: A NAVAJO CEREMONY. / INTRODUCTION. / SONGS OF SEQUENCE.; lines 3761-3919 confidence: medium

The commentary links the song to a mythic episode in which the prophet, fleeing the Ute, climbed a hill transformed into a mountain; each mountain had a holy one who could make the transformation by means of a notched stick, and the colors black and blue indicate north and south of the prophet's path.

The explanatory note says the prophet, while fleeing the Ute, climbed a hill that was transformed into a mountain.
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The Mountain Chant: A Navajo Ceremony ILLUSTRATIONS / THE MOUNTAIN CHANT: A NAVAJO CEREMONY. / INTRODUCTION. / SONGS OF SEQUENCE.; lines 3921-4055 confidence: medium

The Last Song of the Exploding Stick says the Maid Who Becomes a Bear sought and found the gods on high mountain peaks, truly with the speaker's sacrifice; it also says the Holy Young Woman sought and found the gods on cloud summits with the sacrifice.

The Last Song of the Exploding Stick says the Maid Who Becomes a Bear finds the gods on high mountain peaks and the Holy Young Woman finds them on cloud summits.
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The Mountain Chant: A Navajo Ceremony NOTE ON THE ORTHOGRAPHY OF NAVAJO WORDS. / ILLUSTRATIONS / THE MOUNTAIN CHANT: A NAVAJO CEREMONY. / INTRODUCTION.; lines 1168-1250 confidence: medium

At Narrow Sand Hills the party enters a hill and reaches Ka¢lùgi's butterfly dwelling, filled with butterflies and rainbows; Ka¢lùgi, his wife, and House of Feathers are present, and Niltci disappears.

The traveler repeatedly enters hills or mountains containing sacred houses, ascends to a hilltop house, and follows a white-lightning trail into another mountain dwelling where sun and moon hang on walls.
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The Mountain Chant: A Navajo Ceremony NOTE ON THE ORTHOGRAPHY OF NAVAJO WORDS. / ILLUSTRATIONS / THE MOUNTAIN CHANT: A NAVAJO CEREMONY. / INTRODUCTION.; lines 2019-2120 confidence: medium

The chanter gives messages about destinations, chanters, dancers, and gifts, then general instructions: feathers provide rising, wing symbols bear onward, the beaver collar gives recognition, meal is sprinkled across landscape features, and the plumed wand identifies a messenger from a holy place.

The chanter explains that the eagle feathers will make a means of rising and the wing symbols will bear the couriers onward.
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The Mountain Chant: A Navajo Ceremony NOTE ON THE ORTHOGRAPHY OF NAVAJO WORDS. / ILLUSTRATIONS / THE MOUNTAIN CHANT: A NAVAJO CEREMONY. / INTRODUCTION.; lines 2644-2726 confidence: high

With singing, rattling, and cries of “ThÃ²hay,” the circle opens to show the hewn plank standing upright on a Navajo blanket without apparent support, with the sun basket at its base; the rattle bearer faces the pole and rattles vigorously.

The solar image leaves its basket, ascends the upright plank to near the top, descends, and is made to rise and set again.
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The Mountain Chant: A Navajo Ceremony NOTE ON THE ORTHOGRAPHY OF NAVAJO WORDS. / ILLUSTRATIONS / THE MOUNTAIN CHANT: A NAVAJO CEREMONY. / INTRODUCTION.; lines 836-908 confidence: high

At nightfall the Navajo turns toward home and walks all night; before sunrise he hears pursuers again, reaches a high isolated rock pinnacle, and sees a black mountain sheep on the summit as a favorable sign from the yays.

The black mountain sheep directs the Navajo to a cleft, widens it by breath, and the Navajo climbs to the summit of an otherwise inaccessible rock pinnacle.
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The Mountain Chant: A Navajo Ceremony NOTE ON THE ORTHOGRAPHY OF NAVAJO WORDS. / ILLUSTRATIONS / THE MOUNTAIN CHANT: A NAVAJO CEREMONY. / INTRODUCTION.; lines 996-1047 confidence: high

At daybreak the Navajo is between two low clay hills with enemies behind him; QastcÃ¨Ã«lÃ§i appears and tells him to climb the farther hill and shut his eyes on the last step.

QastcÃ¨Ã«lÃ§i instructs the Navajo to climb and close his eyes at the last step; the hill becomes a great mountain peak where he is safe above his pursuers.
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The Mountain Chant: A Navajo Ceremony THE MOUNTAIN CHANT: A NAVAJO CEREMONY. / INTRODUCTION. / SONGS OF SEQUENCE. / OTHER SONGS AND EXTRACTS.; lines 4285-4367 confidence: medium

“Where the sun sets, / The Holy Young Woman / The cliff rose arrow / Has swallowed / And withdrawn it. / The moon / Is satisfied.”

The passage connects the properly performed great plumed arrow dance with satisfying the sun and making it rise on a pole; the song also says the moon is satisfied.
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The Pima Indians AGRICULTURE / MEASURES / BARTER / MULLER; lines 5133-5262 confidence: medium

Some Pimas say the material came from near the Gulf of California; others say axes were made from material “brought from the underworld when Elder Brother led the nether-world people up to conquer those then living above.” The passage adds that no particular religious significance is attached to the axes.

Some Pimas are reported as saying ax material was brought from the underworld when Elder Brother led the nether-world people upward.
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The Pima Indians AGRICULTURE / MEASURES / BARTER / MULLER; lines 5133-5262 confidence: medium

Some Pimas say the material came from near the Gulf of California; others say axes were made from material “brought from the underworld when Elder Brother led the nether-world people up to conquer those then living above.” The passage adds that no particular religious significance is attached to the axes.

Elder Brother is named as leading the nether-world people up to conquer those living above.
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The Pima Indians FORMULAS OF POLITENESS / WARFARE / SOPHIOIX)GY / COYOTE; lines 11500-11615 confidence: high

Coyote is saved at the destruction of the earth, appears at the emergence of the underworld Pimas, laughs at humans ascending through an opening, and the earth closes, stopping many from reaching Pima Land.

Underworld Pimas or humans are brought upward, struggle toward Pima Land through an opening, and are compared to ants ascending a tree.
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The Pima Indians SOCIAL MORALS / FORMULAS OF POLITENESS / WARFARE / SOPHIOIX)GY; lines 10411-10556 confidence: medium

Earth Doctor says the people are too late for the earlier rescue, says there is still hope if they climb Crooked mountain, and gives power to South Doctor to help them.

Earth Doctor sends people to Crooked mountain, and South Doctor sings the mountain higher above the waters four times.
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The Pima Indians SOCIAL MORALS / FORMULAS OF POLITENESS / WARFARE / SOPHIOIX)GY; lines 10890-11027 confidence: medium

Earth Doctor climbs the steep cliff to Eagle's house while singing; he asks Eagle's wife whether the baby can talk and whether Eagle can be made to sleep when she scratches his head.

Earth Doctor climbs the steep, smooth cliffs to Eagle's house before carrying out the rescue.
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The Pima Indians SOCIAL MORALS / FORMULAS OF POLITENESS / WARFARE / SOPHIOIX)GY; lines 11029-11131 confidence: medium

In the cited tale, Ci-ho cannot climb the cliff until the captive girl tells him how to ascend; when the eagle returns, Ci-ho slays him with a sword and liberates the people.

Ci-ho cannot climb the eagle's cliff until the captive girl tells him how to make the ascent; he then slays the eagle and liberates the people.
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The Pima Indians SOCIAL MORALS / FORMULAS OF POLITENESS / WARFARE / SOPHIOIX)GY; lines 11133-11228 confidence: high

The people kill Elder Brother a third time by burning his body to ashes, but he appears the next day; a council then calls on Vulture, who survived the flood with Elder Brother, in hope of magical help.

Vulture is described as a man who transforms into a bird, passes through openings in the sky, and survives the flood.
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The Pima Indians SOCIAL MORALS / FORMULAS OF POLITENESS / WARFARE / SOPHIOIX)GY; lines 11230-11378 confidence: high

People gather in a closed house; Vulture creates heavy daytime darkness, a beam of four colored light-threads reaches the sun, Vulture ascends each, foretells Elder Brother's death in four days, and remains at the sun on the fourth night while the people in the va'aki witness the miracles.

Vulture ascends four colored light-threads that reach the sun and remains there on the fourth night.
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The Pima Indians SOCIAL MORALS / FORMULAS OF POLITENESS / WARFARE / SOPHIOIX)GY; lines 11230-11378 confidence: medium

Elder Brother tells Gopher to bore a hole for the people to come through, and Gopher makes a hole through the earth like a winding stair.

Gopher bores a hole through the earth like a winding stair, and people come out through it into the country.
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The Pima Indians SOCIAL MORALS / FORMULAS OF POLITENESS / WARFARE / SOPHIOIX)GY; lines 11381-11498 confidence: medium

When the fog has formed clouds, he throws his belt upward, climbs up, and lies against the clouds as a rainbow.

The leader throws a belt upward, climbs to the clouds, and lays himself against the clouds as a rainbow.
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The Pima Indians THK PIMA INDIANS / FUNERAL RITES / MOURNING / GENTE8; lines 9734-9757 confidence: medium

The Red People possessed the country when Elder Brother brought the White People from the nether world and conquered the Red People.

The White People are said to have been brought from the nether world by Elder Brother.
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The Sia A BAIN SONG OF THE SKO'YO CHAI'AN (GIANT SOCIETY). / SONGS. / SICK. / THK KU.; lines 5995-6304 confidence: medium

The rain song sends corn pollen over directional roads to springs of directional mountains. The free translation says this is so cloud people may ascend from the spring in the heart of the mountain and water the earth, with the pattern repeated for the remaining cardinal points.

The rain-song translation says corn pollen travels to directional mountain springs so cloud people may ascend from the spring in the heart of the mountain and water the earth.
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The Sia A SONG OF THE SHU'WI OHAI'AN (SNAKE SOCIETY) FOB HEALING / THE SICK. / A BAIN SONG OF THE SKO'YO CHAI'AN (GIANT SOCIETY). / SONGS.; lines 5925-5993 confidence: high

The free translation says: "We, the ancient ones, ascended from the middle of the world below, through the door of the entrance to the lower world."

The free translation explicitly says that the ancient ones ascended from the middle of the world below through the entrance to the lower world.
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The Sia BABTER. / THE ORACLE. / COSMOOONY. / COSMOGONY.; lines 1150-1240 confidence: high

Waters come in as rivers between mesas and rise from all sides; people and animals flee to a mesa, while the creator asks where the roads in the four directions are and sees waters everywhere.

Waters rise from all sides, people and animals flee to the mesa, and a reed passage is used to ascend toward the world above.
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The Sia BABTER. / THE ORACLE. / COSMOOONY. / COSMOGONY.; lines 1150-1240 confidence: high

The creator sends the sun to travel over the world by several roads; the sun dislikes the north-to-south and west-to-east courses but likes the straight east-to-west road, after which the creator tells him to ascend daily on that course.

The sun tests roads over the world, approves the east-to-west route, ascends daily, and pauses at fixed points including the center of the world.
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The Sia BABTER. / THE ORACLE. / COSMOOONY. / COSMOGONY.; lines 1150-1240 confidence: high

A huge reed is placed on the mesa so the people may pass upward. Ct'set leads with a sack of star people, followed by theurgists with sacred articles, laity, animals, snakes, and birds; turkey lags and is marked by water foam.

A huge reed provides an upward route, but solid earth blocks the exit until helper animals make a doorway to the world above.
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The Sia BABTER. / THE ORACLE. / COSMOOONY. / COSMOGONY.; lines 1242-1337 confidence: high

tTt'set calls Searahfeuft, gives him the sack of stars, tells him to pass out first, and he later cuts a small hole so the stars fly out and fill the heavens.

The Sia and related peoples pass into the upper world, and the lower doorway is sealed against pursuing waters.
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The Sia BABTER. / THE ORACLE. / COSMOOONY. / COSMOGONY.; lines 1894-1980 confidence: high

The boys keep hold of the bows and arrows while fleeing; at the place where they had fallen, a whirlwind carries them up through the door and back into the Sko'yo's house, after which they hurry toward their mother.

When the brothers reach the place where they had descended, a whirlwind carries them up through the door and back into the Sko'yo's house.
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The Sia BABTER. / THE ORACLE. / COSMOOONY. / COSMOGONY.; lines 2072-2157 confidence: medium

The people dancing and feasting are "all transformed into stone," and the beings leaving the bodies ascend and become the pinonero, or Canada jay.

After the boys are not fed except in one house, Ma'asewe destroys the village; the inhabitants are turned to stone, and their beings ascend and become Canada jays. The mother interprets the people as mean and bad.
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The Sia BABTER. / THE ORACLE. / COSMOOONY. / COSMOGONY.; lines 2159-2242 confidence: high

A great rainbow has its feet on the earth and head touching the heavens; the boys step on it and quickly reach their father, the sun, in midheavens.

The boys step onto a rainbow reaching from earth to heaven and arrive at their father, the sun, who recognizes them as his children.
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The Sia BABTER. / THE ORACLE. / COSMOOONY. / COSMOGONY.; lines 2699-2793 confidence: medium

The day after death Po'shaiyanne returns alive; he is recaptured, weighted with gold and silver, cast into a lake, touches a white eagle feather, rises with it, lives again, and is said to still live and to come to the Sia.

After being weighted with gold and silver and cast into a lake, Po'shaiyanne touches a white eagle feather; the feather rises and Po'shaiyanne rises with it.
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The Sia BABTER. / THE ORACLE. / COSMOOONY. / COSMOGONY.; lines 886-959 confidence: medium

Inspired by Sussistinnako, the two women create the sun from shell and stones, carry him east, ascend a high mountain, drop him behind it, and the people rejoice as he rises and brings light; they see a body-covering mask rather than the sun himself.

The women ascend a high mountain, drop the sun behind it, and after a time the sun ascends and brings light.
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The Sia DISBASK8. / DI8KASK8. / DREN. / IIURIAL CUSTOMS.; lines 9620-9696 confidence: medium

The soul’s destination depends on conduct on earth and especially manner of death; those dying by violence or starvation and women dying in childbirth are said to go to the region above.

People who die by violence or starvation and women who die in childbirth are said to go to the region above.
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The Sia GOVERNMENTAL INSTBITMENTALITIES. / FETICHISM. / SOBOEBY. / OMAHA AND PONKA BELIEF AS TO A FUTUBE LIFE.; lines 22021-22092 confidence: medium

Say reports Kansa belief that thunder takes up a man killed in battle; each warrior traces thunder's figure on the soil, and incorrect representation causes death by thunder.

Thunder is said to take up a man killed in battle and also to take off a person who removed moccasins associated with it.
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The Sia HORSEY 1 MYSTIC TREES AND PLANTS. 391 / A 8TUDV OP 8I0UAN CULTS. / J98 A STUDY OF BIOUAN CULTS. / SPECIFIC POBMS OF DECURATION.; lines 20721-20884 confidence: high

The passage says the Thunder-being carried Ni-ku-^i-b^ up on high, and that the place there or the world above this one resembled this world; he decorated the tent according to the pattern he wished to make.

Ni-ku-^i-b^ is said to have been carried up on high by the Thunder-being to a world above this one.
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The Sia HUNTING DEER. 251 / MISCELLANEOUS IMPLEMENTS. / THE HUDSON HAY ESKIMO. / TURNEB.1 FOLK LORE. 263; lines 12876-12959 confidence: high

In a time of darkness, a girl is visited nightly by an unknown person; she marks herself with soot and oil, discovers a soot circle on her brother's mouth, and the parents angrily scold the pair.

The brother and sister flee and pursue into the sky; the brother becomes the moon and the sister becomes the sun.
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The Sia HUNTING DEER. 251 / MISCELLANEOUS IMPLEMENTS. / THE HUDSON HAY ESKIMO. / TURNEB.1 FOLK LORE. 263; lines 12961-13044 confidence: medium

Clouds are large bags of water controlled by two old women; escaping water falls as rain, thunder is their voice, lightning is their torch, and a spark from it kills a person and sends them above.

A spark from the old women's lightning torch kills a person and sends that person to the region above.
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The Sia SHRINE OF KNIFE SOCIETY. / RAIN CEREMONIAL OF THE QUER'RANNA SOCIETY. / ALTAR OF SUER'-RAN-NA SOCIETY. / OTHER SOCIETIES.; lines 5200-5300 confidence: low

The passage says Sia mythology includes the same anthropomorphic beings but accounts for their origin differently: the Sia Ka'suna were created by Ct'sCt in one night in the lower world, accompanied the Sia to this world, and were directed to live in the west.

The Ka'suna are said to be created in the lower world and to accompany the Sia to this world.
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The Sia SOCIETY OF THE COUGAR. / SIA MASKS / SOCIETY OF WARRIORS. / BTEVBN80N.) SONGS. 123; lines 5585-5749 confidence: high

Stanzas name trees of the north, west, south, east, zenith, and nadir; the free translation addresses cloud priests ascending to ti'nia through the heart of each tree and asks that waters of six great springs impregnate mother earth so she gives fruits.

Cloud priests ascend to ti'nia through the hearts of trees identified with north, west, south, east, zenith, and nadir.
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The Sia SONGS. / SICK. / THK KU. / PORTION OP A RAIN SONG OF THE HISTIAN CHAI'AN (KNIFE SOCIETY).; lines 6306-6368 confidence: high

Six glossed song units say that cougar man, bear man, badger man, wolf man, eagle man, and shrew man ascended at the north entrance from the lower world.

The repeated glosses and explanatory note state that the animal-man or animal-people beings ascended from the lower world to the earth through shi'-papo in the north.
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The Sia The Sia / INTRODUCTION.; lines 64-177 confidence: medium

The cosmogony and myths point to the present site as a home before the mesa; the legends refer to villages on mountain tops during “journeying from the north to the center of the earth.”

The described Sia legends include numerous villages on mountain tops along the journey, and the historical account also emphasizes mesa refuge.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies A'SHIWI RESUME TIIKIK JOURNEYING / OKIC.IN OF THE KO'TIKILI / DISCOVERY OF THE CORN MAIDENS / CREATION OF THK BEAST GODS; lines 2181-2278 confidence: medium

Bi'si'si ascends a tall cottonwood tree, looks over the world, and sees one maiden in the far south through the separated plumes of a duck's wing.

Bi'si'si ascends a tall cottonwood tree and looks over the world before seeing one of the maidens in the far south.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies AGED MAN OF DEER CLAN / TWENTY-THIRD ANNUAL REPORT PL. XXI / IDOL OF AHAYUTA (ELDER GOD OF WAR) / WINTER DANCES OF THK KOK'KOKSHI; lines 8434-8513 confidence: high

After sunset the party fills canteens at a spring, ascends a mountain, camps, eats, and dances; next morning the Ko'yemshi take the right-hand trail toward their mountain while Ko'mosona and others take the left-hand trail to Kor'kokshi mountain.

The party ascends a mountain to camp, then Ko'mosona and others ascend Kor'kokshi mountain and enter a cave on its summit.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies ALTAR OF MA'KE 'HLAN'NAKWE (GREAT FIRE FRATERNITY; / MA'TKK THLAN'NAKWE 493 / NTKVKNSON / ORIGIN OF THK SIIO'TIKIANNA, AKKOW DIVISION; lines 28085-28157 confidence: low

During outdoor festival preparation, black paint is applied to the lower face while a song to Na'ke'e says the people are preparing for the dance and wish cold rains and snows to come; when ready they ascend the ladder, each with a tree, led by a woman carrying mi'li and a meal basket and sprinkling meal.

After preparations and song, participants ascend a ladder, each carrying a tree, led by a woman sprinkling meal.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies ANTHROPIC WORSHIP AND RITUAL / HISTORY MYTH 75 / HISTORY MYTH / HISTORY MYTH; lines 4379-4575 confidence: high

Notes state that the Ko'yemshi hear from their mountain home, the great father goes to the lake by an inner mountain road, Kiaklo ascends a ladder to this world from the Council of the Gods, and mounts the deputy’s back.

A note states that Kiaklo ascends a ladder from the abiding place of the Council of the Gods to this world and sits by the lake.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies BUREAU OF AMERICAN ETHNOLOQY / TWENTY-THIRD ANNUAL REPORT PL. CXI / TWENTY-THIRD ANNUAL REPORT PL. CXII / SWORD SWALLOWERS; lines 26049-26088 confidence: high

Prospective members are told to prepare corn meal and choose a father; five worlds below are dark and five below unclean; named 'et'tone entities come up to the light of the Sun Father and pass to the land of the creation of the gods.

The narrative moves from dark and unclean worlds below to the light of the Sun Father and the land of the creation of the gods.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies CLASSIFICATION' OF THE HIGHKH POWERS / BECJINNINCS OF THK UXIVKKSK / CREATION OF THE A'SHIWI AND THEIR COMING TO THE OUTER / WORLD; lines 654-741 confidence: high

The Divine Ones throw out meal that produces light, go north, cut a northern pine with stone knives, return, and plant it for ascent to the third world, the water-moss world.

The A'shiwi move upward from the undermost world through successive named worlds into the light-of-day place.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies CLASSIFICATION' OF THE HIGHKH POWERS / BECJINNINCS OF THK UXIVKKSK / CREATION OF THE A'SHIWI AND THEIR COMING TO THE OUTER / WORLD; lines 743-790 confidence: medium

The A'shiwi have rain priests in the lower world; six are assigned to the six regions, and each possesses a sacred et'tone brought to this world wrapped in straw in a crude basket.

The passage says the priests and their sacred fetishes were in the lower world and that each shi'wanni brought his et'tone to this world; an editorial note also mentions an earlier version of ascent through a huge hollow reed.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies COMIXC; OF TIIK WITCHES AND THE INTRODUCTION OF CORN / A'SHIWI COXTINUK THEIR JOURNEYING / WITCHES GIVE SEEDS TO THE CORN MAIUKNS / OKIGIN OF THE ANCESTRAL GODS; lines 1162-1197 confidence: medium

After the river crossing, the Kia'kwemosi asks the Divine Ones to descend into the lake and look after the lost children.

The Divine Ones are asked to descend into the lake, later ascend from Ko'thluwala'wa, and report what they saw.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies CREATION OF THE A'SHIWI AND THEIR COMING TO THE OUTER / WORLD / KOW'WITUMA APPOINTS YA'NUWWULUHA DKPUTV TO THK SUN / FATHEE; lines 792-898 confidence: high

The Mu'kwe, Coconino Pimas, and A'pachu follow the A'shiwi to this world at four-period intervals, all coming from the undermost world through three worlds; the text says Zunis do not account for other pueblo peoples' origins.

The passage states that several peoples come from the undermost world, pass through three worlds, and reach this world, like the A'shiwi.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies CREATION OF THE A'SHIWI AND THEIR COMING TO THE OUTER / WORLD / KOW'WITUMA APPOINTS YA'NUWWULUHA DKPUTV TO THK SUN / FATHEE; lines 792-898 confidence: medium

The Mu'kwe cut trees by which they ascend; the Divine Ones are said to have worked only for the A'shiwi and traveled with them until the Middle place; the Mu'kwe do not make a cloud symbol or sing because they were not taught by the Divine Ones.

The Mu'kwe are said to cut the trees by which they ascend to this world.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies FATHEE / COMIXC; OF TIIK WITCHES AND THE INTRODUCTION OF CORN / A'SHIWI COXTINUK THEIR JOURNEYING / WITCHES GIVE SEEDS TO THE CORN MAIUKNS; lines 1007-1048 confidence: medium

The Corn maidens came unseen and unknown with the A'shiwi from the undermost world, remained four years at Shi'pololo kwi, and were discovered by two witches under a pine-bough pavilion.

The Corn maidens are said to have come with the A'shiwi from the undermost world, and the witches later continue migrations with the A'shiwi.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies GAMES / GAMES 329 / INDIANS / STEVENSON) GAMES 333; lines 18659-18754 confidence: medium

After the basket-tray prayer for rain and food, the four men go to the summit of Corn mountain; on return they crush ko'hakwa, turquoise, red stone, and black turquoise, mix them with corn meal and pollen, add bird feathers, and place the mixture in a corn husk for the plaza.

The four men go to the summit of Corn mountain after prayer, and the rat man later goes to the younger God of War's shrine on the summit to make offerings and pray for game success.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies HISTORY MYTH 75 / HISTORY MYTH / HISTORY MYTH / RABBIT HUNT WITH THE GODS.; lines 5285-5376 confidence: medium

The gods leave by the eastern road, remove masks, take a woodpecker-feather plume cord from their hair, attach it to coyote weed, replace masks, and return; the feather is explained by the woodpecker's headfirst ascent and descent of trees.

The passage explains that the woodpecker feather is used because the woodpecker ascends and descends trees headforemost and can peck into hard wood.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies MEDICAL PRACTICE / WITCHCRAFT / BTKVENSOX! WITCHCRAFT 399 / WITCHCRAFT 405; lines 22283-22371 confidence: high

Before the A'shiwi came through Ji'mi'klanapklatea, others appeared through the same place and, by direction of the Sun Father, traveled eastward by a northern route to Shi'papolima.

Multiple parties come through Ji'mi'klanapklatea, and the account of Bi'sisi states that the A'shiwi began their ascent to the outer world soon after his creation.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies MORNING CEREMONIES OF THE SHA'LAKO IN 1891. / CEREMONIES FOLLOWING THE SHA'LAKO FESTIVAL OF 1891. / TWENTY-THIRD ANNUAL REPORT PL. L- / TWENTY-THIRD ANNUAL REPORT PL. LXXVI; lines 15742-15776 confidence: medium

The Ko'mosona brushes together the meal of the painting and deposits it in the small circular floor opening of the ki'wi'sine, described as "symbolic of the opening through which the A'shiwi came to this world from interior worlds."

The floor opening in the ki'wi'sine is explicitly described as symbolic of the opening through which the A'shiwi came to this world from interior worlds.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies MORTUARY CUSTOMS / STKVENSONJ SOCIAL CUSTOMS 311 / OAMKS 317 / GAMES; lines 17976-18028 confidence: medium

One of two mesas with rock markings must be ascended; near a stone heap below the summit, the runner takes two stones, spits on the left-hand stone, circles it around his head, and throws it on the heap to rid himself of tired breath and begin with new breath.

The man must ascend one of two mesas with rock markings and perform prescribed actions there before the race course continues.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies / INTRODUCTION; lines 386-481 confidence: high

The rain-makers are controlled by the Council of the Gods, collect water in vases and gourd jugs from the six great waters, and are carried by steam to the upper plane when supplied with breath plumes.

Rain-makers ascend to the upper plane by steam from springs when supplied with breath plumes.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies TO THE VALLEY / ANTHROPIC WORSHIP AND RITUAL / HISTORY MYTH 75 / HISTORY MYTH; lines 3784-4057 confidence: high

The great fathers talk together, arise, move on, and come out from the fourth world, carrying precious things clasped to their breasts.

The passage repeatedly says the people stoop and come out from named worlds and then see Sun Father and daylight.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies TWENTY-THIRD ANNUAL REPORT PL. CXXII / ALTAR OF HA'LO'KWE (ANT FRATERNITY) BEFORE FETISHES ARE PLACED ON IT / SHU'MAAKWE / CEREMONIAL OF INITIATION INTO THE SHU'MAAKWE; lines 29039-29139 confidence: low

The Shumai'koli, Sai'apa, and others go to the ceremonial house; the Sai'apa move and brandish burning brands; a tall cedar tree bars the lower doorway, so they ascend the outer ladder to the roof; before the gods descend, the Sai'apa extinguish the brands against the hatchway.

A tall cedar tree bars the lower doorway, causing the masked beings to ascend by ladder to the roof before descending into the ceremonial chamber.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies TWENTY-THIRD ANNUAL REPORT PL. LIX / TWENTY-THIRD ANNUAL REPORT PL. LX / DEERSKIN HOOD OF THE SHA'LAKO, GIANT COURIER GODS OF THE RAIN / MAKERS; lines 13946-14054 confidence: medium

A ladder is held by five men; the personator ascends and repeats the Sa'yatiNha ceremony by attaching te'likinawe to the symbolic house of clouds at the rafters, with choir, rattles, drum, flute, rhombus, repeated offerings, meal sprinkling, and eagle-plume timekeeping.

The personator ascends a ladder to attach offerings to a symbolic house of clouds fastened to the rafters.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies TWENTY-THIRD ANNUAL REPORT PL. XII / VIEWS OF MOTHER ROCK, WEST SIDE OF TO'WA YAL'LANNE 'CORN MOUNTAIN) / TO THE VALLEY / ANTHROPIC WORSHIP AND RITUAL; lines 2939-3076 confidence: high

Pau'tiwa sends a god to I'tiwanna to tell the people's history after leaving the undermost world and prepare blessings for male children; 'Kii'klo is chosen, given a seed-filled duck-skin rattle with shells, and carried by the ten Ko'yemshi.

The mission concerns the people's history after leaving the undermost world, and the Ko'yemshi song states that they come out from the fourth world.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies TWENTY-THIRD ANNUAL REPORT PL. XII / VIEWS OF MOTHER ROCK, WEST SIDE OF TO'WA YAL'LANNE 'CORN MOUNTAIN) / TO THE VALLEY / ANTHROPIC WORSHIP AND RITUAL; lines 3078-3372 confidence: high

The participant has reached the ki'wi'sine, is told to ascend the ladder, enter, sit, hasten to enter and stand, and see fathers seated inside calling for rains.

The addressed participant is told to reach the ki'wi'sine, go up the ladder, enter, sit, and stand inside the ceremonial space.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies TWENTY-THIRD ANNUAL REPORT PL. XII / VIEWS OF MOTHER ROCK, WEST SIDE OF TO'WA YAL'LANNE 'CORN MOUNTAIN) / TO THE VALLEY / ANTHROPIC WORSHIP AND RITUAL; lines 3374-3573 confidence: high

“we (the Zufiis) come through the hole which is emptied of water for our passage and afterward fills with water, and we inhale the sacred breath of A'wonawil'ona.”

The history myth says the Zuñis come through a hole emptied of water for their passage while they are in the fourth blackness-of-soot world and the elder brother points to light above.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies TWENTY-THIRD ANNUAL REPORT PL. XIX / AGED MAN OF DEER CLAN / TWENTY-THIRD ANNUAL REPORT PL. XXI / IDOL OF AHAYUTA (ELDER GOD OF WAR); lines 7623-7711 confidence: medium

As the sun sets, Pau'tiwa goes to the He'iwa ki'wi'sine, is received by Shits'ukia, Kwe'lele, and the pe'kwin with a basket of te'likinawe, and ascends the ladder while meal is sprinkled.

Pau'tiwa ascends the outer ladder to the He'iwa ki'wi'sine roof while meal is sprinkled by attendants and by Pau'tiwa himself.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies TWENTY-THIRD ANNUAL REPORT PL. XXI / IDOL OF AHAYUTA (ELDER GOD OF WAR) / WINTER DANCES OF THK KOK'KOKSHI / A'SHIWANNI (RAIN PRIESTHOOD); lines 9024-9120 confidence: medium

Each shi'wanni except the Shi'wanni of the Zenith possesses an et'tone, said to descend from one brought in a basket from the undermost world to the outer world.

The et'tone is said to descend from one brought in a basket from the undermost world to the outer world.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies VIEWS OF MOTHER ROCK, WEST SIDE OF TO'WA YAL'LANNE 'CORN MOUNTAIN) / TO THE VALLEY / ANTHROPIC WORSHIP AND RITUAL / HISTORY MYTH 75; lines 3575-3781 confidence: high

The passage says the fathers are nearby, all children are seen but unhappy, it is dark inside, they cannot see one another, they step on one another, and they are looking for the light above.

The beings are in dark named worlds and look for light above; a note says four regional trees were used as a means of ascent from lower worlds.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies WINTER DANCES OF THK KOK'KOKSHI / A'SHIWANNI (RAIN PRIESTHOOD) / RAIN PRIKSTHOOD / INSTALLATION OF AN ASSOCIATE SHI'WANNI OF THE NORTH; lines 9600-9712 confidence: medium

The invocation calls the addressed beings to ascend the ladder, come in, sit down, bring showers and great rains, and receive sacred meal thrown out so that they may come.

The invocation repeatedly calls the addressed beings to ascend the ladder, enter, sit down, and bring showers and great rains.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies WITCHES GIVE SEEDS TO THE CORN MAIUKNS / OKIGIN OF THE ANCESTRAL GODS / ORIGIN OF THE DIMINUTIVE GODS OF WAR / DESTRUCTION OF THE KIA'NAKWE, AND SONGS OF THANKSGIVING; lines 1258-1331 confidence: medium

At Kow'wituma's command, four drum strokes and rapid beating summon seven beings from the earth; the circle sings under Kow'wituma, and the Turkey man later strikes the drum four times, frightening the enemy, before the A'shiwi advance with the Divine Ones.

Four drum strokes and rapid beating call forth seven beings from the depths of the earth to join the ritual group.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies WORLD / KOW'WITUMA APPOINTS YA'NUWWULUHA DKPUTV TO THK SUN / FATHEE / COMIXC; OF TIIK WITCHES AND THE INTRODUCTION OF CORN; lines 923-991 confidence: high

Earth-rumbling signals others coming out; the exodus from the underworlds continues four years, and the last observed emergents are two all-powerful witches, a man and wife, wearing coarse-fiber hoods.

The passage describes an exodus from underworlds, earth-rumbling emergences, and a stated destination, the Middle place of the world.
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Tusayan Migration Traditions CLANS LIVING OR EXTINCT IN WALPI AND SICHUMOVI / CHRONOLOGIC SEQUENCE OF THE ADVENT OF CLANS / THE TCUA CLANS / TUSAYAN MIGRATION TRADITIONS; lines 761-908 confidence: high

Tcamahia left Wukoki seeking clans emerging from the Underworld, met Piiikonhoya near Santa Fe, and Piiikonhoya shot an arrow to a northern sipapu.

Clans are said to be emerging from the Underworld through a northern sipapu or orifice.
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Tusayan Migration Traditions TTJSAYAN MIGRATIOK TEADITIONS / TUSAYAN MIGRATION TRADITIONS / CLANS FROM MUIOBI AND NEW MEXICAN PUEBLOS / CLANS FEOM MUIOBI; lines 2063-2231 confidence: medium

The Honani say that their katcinas came up from the Underworld at Tuwanacabi and entrusted themselves to the special keeping of these clans.

The Honani say their katcinas came up from the Underworld at Tuwanacabi.
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Tusayan Migration Traditions Tusayan Migration Traditions / THE HOPI PUEBLOS; lines 174-272 confidence: medium

The Walpians found the site exposed to enemies and moved one stage higher to a projecting spur; this site, Kisakobi, was occupied through the mission epoch, and the mission house was called Nucaki.

Walpians move one stage higher after exposure to enemy attacks, and later abandon Kisakobi for the top of East mesa under pressures including Ute and Apache inroads and fear of Spanish return.
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germanic

Household Tales by Brothers Grimm Household Tales by Brothers Grimm / CONTENTS; lines 2029-2131 confidence: high

Rapunzel grows into a beautiful child. At twelve, the enchantress shuts her in a forest tower with no stairs or door and only a small window at the top; Rapunzel’s long golden hair is used by the enchantress to climb up.

The enchantress and later the king’s son climb into the tower by Rapunzel’s long hair after it is let down.
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Household Tales by Brothers Grimm Household Tales by Brothers Grimm / CONTENTS; lines 2133-2229 confidence: high

The enchantress fastens Rapunzel’s cut braids to the window hook, lets the hair down when the King’s son calls, and tells him mockingly that Rapunzel is lost to him.

The King’s son calls for hair to be let down and ascends by the hair to the tower window.
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Household Tales by Brothers Grimm Household Tales by Brothers Grimm / CONTENTS; lines 3082-3187 confidence: medium

The man finds a great stone palace where his wife invites him in; the palace contains servants, marble, gold furnishings, crystal chandeliers, abundant food and wine, stables, a garden, fruit-trees, and a park. The man proposes being content there.

The wife moves from palace-holder to King and then Emperor, each status marked by larger architecture, attendants, court hierarchy, and regalia.
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Household Tales by Brothers Grimm Household Tales by Brothers Grimm / CONTENTS; lines 502-559 confidence: high

A tall beautiful woman with a crown of shining stars identifies herself as the Virgin Mary, mother of the child Jesus, offers to mother and care for the child, and receives the child from the wood-cutter.

Mary offers to be the child's mother, receives her from the wood-cutter, and takes her up to heaven.
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Household Tales by Brothers Grimm Household Tales by Brothers Grimm / CONTENTS; lines 502-559 confidence: medium

The girl opens the twelve permitted heavenly dwellings one by one and sees one Apostle in great light in each, while the accompanying little angels rejoice.

The girl examines the dwellings of heaven, opening twelve doors and seeing one Apostle in great light inside each.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 11761-11856 confidence: medium

Hell lets Hansel in. He gambles with Lucifer, wins the crooked devils, pulls up a hop-pole at Hohenfuert, and uses it with the devils to crack Heaven until he is admitted.

Hansel wins crooked devils in Hell, brings them to Heaven, and uses a hop-pole to make Heaven crack until he is admitted.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 13181-13268 confidence: high

The huntsman sees a wall-hung flute, plays it, and 'suddenly a number of elves appeared,' with one more coming at every note until the room is filled.

The huntsman is trapped below, plays a flute, and is carried by elves above ground back to daylight.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 13494-13569 confidence: high

The man arrives at the golden castle on a glass mountain, sees the bewitched maiden driving around it, fails to climb because he slips, builds a hut below, and waits there for a year.

The man cannot climb the glass mountain by ordinary means but later rides up it on a horse that can travel everywhere.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 15911-16001 confidence: high

A lost turnip seed grows into a tree reaching up to the sky; the peasant climbs it and sees angels above threshing oats.

A lost seed grows into a tree reaching the sky, and the peasant climbs it to view the angels above.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 15911-16001 confidence: medium

A lost turnip seed grows into a tree reaching up to the sky; the peasant climbs it and sees angels above threshing oats.

The peasant ascends to where angels are threshing, takes a hoe and flail from heaven, descends, and keeps the flail as proof of his story.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 20570-20641 confidence: high

A laden stone rises with the maiden and young man through the ceiling to the upper hall and open air; the maiden opens a lid and enclosed buildings grow to natural size.

A stone carries the maiden and young man upward from below through the ceiling toward the open air.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 21023-21096 confidence: medium

When the basket is halfway up, the companions let it fall; the narration says Hans would have been killed if he had been inside.

Hans is trapped below after the basket falls, but the spirits of the air carry him back above after he turns the ring.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 21402-21491 confidence: high

Birds gather from woods and fields on a May morning; the decision is made that the one who can fly highest shall be king. A tree-frog warns, and the crow says all will be peaceful.

The first bird contest determines kingship by upward flight; the eagle rises near the sun, and the little bird surpasses him by reaching heaven.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 21582-21669 confidence: medium

Saint Peter guards heaven's gate, gathers heavenly troops, rides down into the world below, subdues the dead, sends them back to graves, takes the moon, and hangs it in heaven.

Saint Peter descends to the lower world, takes the moon away, and hangs it in heaven.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 22314-22399 confidence: medium

The wife dreams of climbing through rocks, thorns, rain, and wind to a summit with a flowered meadow and cottage where a white-haired old woman beckons; after waking she climbs the mountain and reaches the same cottage.

The wife dreams of an arduous upward path to a cottage, then follows the dream by climbing the mountain and meeting the old woman who can help her.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 23498-23564 confidence: medium

The parson and clerk hear the cry, see the moving lights, decide to take an easy way to heaven, and enter the sack, which the master ties shut.

The parson and clerk are carried in a sack while the thief narrates a route through mountains, clouds, heaven’s steps, and angelic wings, ending in a place they think is heaven.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 23566-23645 confidence: high

She says he can help only by ascending the glass-mountain and freeing her from the witch; the road goes through the great forest where man-eaters live.

The required help depends on ascending the glass-mountain; the drummer reaches it but cannot climb its smooth surface.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 24017-24120 confidence: high

Old Rinkrank puts his beard through the little window; Mother Mansrot pulls the window down with a cord, traps his beard, and compels him to reveal the ladder’s location.

Mother Mansrot traps Old Rinkrank’s beard, forces him to reveal the ladder, ascends the mountain, and returns to her father.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 24772-24866 confidence: medium

The hermit lives at the foot of a mountain, carries two pails of water upward for beasts and plants, and an angel accompanies him, counts his steps, and brings food, compared to a prophet fed by a raven.

The hermit repeatedly carries water up the mountain for living beings and is accompanied and fed by an angel.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 6326-6423 confidence: high

The man visits the godfather’s strange house, ascends successive flights with speaking broom and shovel, dead fingers, dead heads, self-cooking fishes, and sees the godfather with long horns through a keyhole.

The visitor is repeatedly directed one flight higher through a strange house until he reaches the godfather’s room.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 6425-6516 confidence: medium

As Thumbling looks into food on the hearth, steam catches him, carries him up the chimney and through the air, and he eventually sinks down outside.

Steam from food carries Thumbling up the chimney and through the air before he descends outside.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 9280-9329 confidence: medium

The huntsman ascends the dragon’s hill with his animals, finds a church with three altar cups and an inscription promising strength and sword mastery, drinks after failing to move the buried sword, and then wields it easily.

The huntsman ascends the dragon’s hill to a church where he drinks the altar cups and becomes able to wield the buried sword.
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Teutonic Mythology, Volume 1 DWELLINGS. INCARNATION. 337 / CONDITION OF GODS. 339 / HEROES. 341 / HEROES. 343; lines 16870-16976 confidence: medium

“Romulus and Remus were connected through Silvia with Mars, and through Amulius with Venus; and Romulus was taken up to heaven.”

Romulus is said to have been taken up to heaven, and Augustus is discussed in relation to later deification.
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Teutonic Mythology, Volume 1 GODS OF THE WEEK. 125 / GODS OF THE WEEK. 127 / GODS. 129 / WODAN. 135; lines 6626-6713 confidence: medium

A folktale is summarized: a mortal admitted by St. Peter into heaven climbs into the Lord’s chair, sees a washerwoman steal two veils on earth, and throws the Lord’s footstool or a chair leg down at her.

A mortal admitted into heaven climbs into the Lord’s chair, sees a washerwoman stealing veils, and throws the Lord’s footstool or a chair leg at her.
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Teutonic Mythology, Volume 1 IMMORTALITY'. 319 / STRENGTH. PRECOCITY. SIZE. 321 / SUAPE. ANGER. 323 / FLIGHT. VEHICLES. HORSES. 327; lines 16181-16264 confidence: low

The passage mentions aerial travel in coaches; Brynhildr driving a wagon to the nether world; a Gothic deity in a wagon; Freyr mounted on his car; Thor's he-goat-drawn wagon; and Woden's wagon.

The passage refers to travel through the air in coaches, valkyries riding through the air, and Loki's wing-coat whirring.
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Teutonic Mythology, Volume 1 ISCIO. IKMINO. 351 / IRMIKO, IRMIN. -353 / IRMIN. 355 / IKMIX. IRING. 3G1; lines 17673-17762 confidence: medium

Heimdallr is said to dwell in Himinbiorg on Bifrost, the rainbow, described as the bridge or path by which gods descend from heaven to earth.

Bifrost is described as the rainbow bridge or path by which gods descend, while the galaxy is called a celestial road.
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Teutonic Mythology, Volume 1 ISCIO. IKMINO. 351 / IRMIKO, IRMIN. -353 / IRMIN. 355 / IKMIX. IRING. 3G1; lines 17673-17762 confidence: medium

The rainbow is called the celestial ring, the galaxy the celestial road, and Heimdallr the keeper of that road; the author equates Heimdallr with Rigr/Iring, walking earth and translated to the skies.

Heimdallr/Rigr/Iring is described as walking the earth and being translated to the skies, with road-name traditions shifted to celestial phenomena.
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Teutonic Mythology, Volume 1 SCEAF. GIBIKA. WELIS. SIGOFRID. 371 / IRMANRIH. ETICIIO. DIETRICH. 373 / BILLUNG. OEENTIL. 375 / EIGIL. WITICIIO. WATE. WIELANT. 377; lines 18484-18573 confidence: medium

Wieland is lamed in the foot sinews, forges a winged garment, flies through the air, and is praised for skill and costly jewels.

Wieland is lame and forges a winged garment for flight; Grimm compares Erichthonius’s lameness and chariot invention and Daedalus’s wings.
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Teutonic Mythology, Volume 1 WODAN. 141 / WODAN. 143 / WODAN. 145 / WODAN. 147; lines 7292-7368 confidence: medium

A Swedish märchen of Greymantle is cited: like Mary in German tales, he takes one to heaven and forbids opening a lock.

The Greymantle tale includes ascent to heaven and a prohibition against opening a lock, with Mary in German tales mentioned as a parallel.
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Teutonic Mythology, Volume 2 A GOD. 855 / DESTINY. 857 / DESTINY. 859 / FATALISM. 861; lines 20220-20267 confidence: high

Latin citations describe Fortuna's wheel as alternating adverse and prosperous states and as lifting some mortals toward the stars while plunging others toward the depths of Cocytus.

Favoured persons ascend or are raised toward the heights, while unlucky persons descend or are plunged downward; high and low are exchanged.
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Teutonic Mythology, Volume 2 B92 TEEES AND ANIMALS. / BEETLE. CHAFER. 693 / CHAFEE. BEE. 695 / BEE. 697; lines 12281-12360 confidence: high

The visible heavens affect heathen faith: gods and nearby spirits dwell in the sky and stars; earthly beings after dissolution are transported there; heroes and giants shine as constellations.

The sky section states that earthly beings after dissolution are transported to the sky and that distinguished heroes and giants shine as constellations.
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Teutonic Mythology, Volume 2 B92 TEEES AND ANIMALS. / BEETLE. CHAFER. 693 / CHAFEE. BEE. 695 / BEE. 697; lines 12281-12360 confidence: high

Gods descend from the sky, journey along and through it, survey human doings unseen, and the smoke of sacrifice and prayers of mankind mount upward.

Gods descend from the sky and journey through it, while sacrifice smoke and human prayers mount upward.
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Teutonic Mythology, Volume 2 CHAELES'S WAIN. 725 / WAGGONER. ORION. 727 / VOL. II. U / PLEIADES. 729; lines 13784-13861 confidence: high

The origin of the Pleiades is told as follows: Christ passes a baker’s shop, smells new bread, and sends disciples to ask for a loaf; the baker refuses, but the baker’s wife and six daughters secretly give it. They are set in the sky as the Seven-stars, while the baker becomes the cuckoo; the cuckoo’s spring singing is linked to the Seven-stars’ visibility. The passage then says to compare the Norwegian tale of Gertrude’s bird.

The baker’s wife and six daughters are set in the sky as the Seven-stars after secretly giving bread.
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Teutonic Mythology, Volume 2 DAYBREAK. 743 / VOL. II. X / DAYBREAK. TWILIGHT. 747 / DATBEEAK. TWILIGHT. 749; lines 14772-14869 confidence: medium

In the cited Titurel twilight, Night creeps on and will not stay for anyone; Day must go westward; Earth devours him until he can flee and rise or hoist himself from the east.

The Titurel passage has Day retreat westward, Earth devour him, and Day rise again from the east.
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Teutonic Mythology, Volume 2 DUES, THURS. 521 / HUN. 523 / ENT. GIGANT. RISO. 525 / VOL. II. H; lines 5280-5367 confidence: medium

A group comes to clear water reflecting the sky, thinks it can plunge into heaven, jumps in, and drowns.

The travelers seek heaven, mistake reflected sky in water for heaven, jump into it, and drown.
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Teutonic Mythology, Volume 2 ELYSIUM. 823 / VOL. II. C C / SURTE. 825 / THE SOUL A FLOWEE. 827; lines 18370-18461 confidence: high

Popular imagination pictures the soul as a bird flying from the dying person’s mouth; old tombstones have doves; shipwreck souls ascend from waves toward heaven as white doves; Eulalia flies to heaven in dove form.

The passage says the soul is pictured as a bird flying from the dying person’s mouth and gives dove examples in tomb art, shipwreck, and Eulalia traditions.
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Teutonic Mythology, Volume 2 ELYSIUM. 823 / VOL. II. C C / SURTE. 825 / THE SOUL A FLOWEE. 827; lines 18463-18547 confidence: medium

Shooting stars are said to be souls of dying men, and separate limbs of bodies are said to have been fixed in the sky as stars.

Shooting stars are described as souls of dying people, and separate body limbs are said to have been fixed in the sky as stars.
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Teutonic Mythology, Volume 2 END OF THE WORLD. 815 / EARTHQUAKES. WALAHALLA. 817 / WALAHALLA. 819 / PARADISE, 821; lines 18125-18210 confidence: low

Opening phrase cites climbing the mount of bliss; the Christian faith is said to tell of two places of bliss, one with God for the departed and one lost garden, Eden, forfeited by the first parents' sin. Paradise is explained as originally garden or park.

The opening citation speaks of climbing the mount of bliss toward heaven.
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Teutonic Mythology, Volume 2 MONTHS. 789 / TIME. 791 / VOL. II. A A / WORLD. 793; lines 16744-16836 confidence: medium

In the Alexander legend, Alexander is carried into the air by griffins, and the sea appears to him to twine like a snake around the earth.

The Alexander legend is cited in which griffins carry Alexander into the air and the sea appears like a snake around the earth.
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Teutonic Mythology, Volume 2 MUSPILLI. / MUSPILLI. RAGNA-ROK. 813 / END OF THE WORLD. 815 / EARTHQUAKES. WALAHALLA. 817; lines 17919-18006 confidence: medium

The sky is described as roof and heavenly kingdom, dwelling of gods and blessed men, reached by the heavenly bow bridge and the Milky Way.

The heavenly bow bridge and Milky Way are said to lead into the sky’s heavenly kingdom.
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Teutonic Mythology, Volume 2 PHASES OF THE MOON. 715 / MAN IN THE MOON. 717 / MAN IN THE MOON. 719 / SOLSTICE. SUNSET. 721; lines 13517-13595 confidence: high

The Edda is said to tell origins of stars: Orvandil's toe may be the morningstar; after the Æsir slew Thiassi, Obinn threw Thiassi's eyes into the sky, where they became two stars; the author notes star-eye and body-macrocosm correspondences.

The passage groups Orvandil's toe translated to heaven with Thiassi's eyes thrown into the sky and formed into stars.
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Teutonic Mythology, Volume 2 PLEIADES. 729 / CONSTELLATIONS. 731 / RAINBOW. 733 / DAY. NIGHT. 737; lines 14124-14212 confidence: medium

Poets express daybreak and nightfall by the Sun’s rising and setting, not by the Moon; formulas describe the Sun as rising, running, climbing, being awake, sinking, falling, setting, and sitting down.

The passage collects formulas in which the Sun rises, runs, climbs, wakes, sinks, falls, sets, or sits down.
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Teutonic Mythology, Volume 2 SNOTRA. WARA. SUNIA. FRUMA. 889 / ERE. FROMUOT. 891 / MILDE. MINNE. MAZE. 893 / PEESONIFICATION, 895; lines 21461-21545 confidence: medium

In P. Suchenwirt's narrative, the poet follows a narrow path into a great forest and high mountain, meets a dwarf at a cave mouth, learns of a court by Constancy and Justice, and sees Minne at the judgment-seat as plaintiff with attendants.

The poet follows a narrow path into a forest, approaches a mountain and cave, meets a dwarf informant, and in another example is guided by a wood-wife to Charity's tower.
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Teutonic Mythology, Volume 2 SOLSTICE. SUNSET. 721 / CHAELES'S WAIN. 725 / WAGGONER. ORION. 727 / VOL. II. U; lines 13738-13781 confidence: medium

The passage locates the star group near the Bull, calls it seven-stars/Pleiades, and summarizes the Greek Pleiades as daughters of Atlas and Pleione whom Zeus raised to the sky.

The Greek Pleiades are summarized as daughters of Atlas and Pleione whom Zeus raised to the sky.
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Teutonic Mythology, Volume 2 SUNRISE. SUNSET. 739 / SUNSET. 741 / DAYBREAK. 743 / VOL. II. X; lines 14455-14547 confidence: medium

The messenger of the gods stands on the mountain top on tiptoe to glimpse the land; the author cites Shakespeare, Hebel, and medieval phrases for day standing on mountain tops, climbing, and pushing forward.

Day stands on mountain tops, appears on tiptoe, and is described with verbs of climbing and pressing forward.
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Teutonic Mythology, Volume 2 THE SOUL A FLOWEE. 827 / CEOSSING THE WATEE. 831 / CEOSSING THE WATEE. 833 / BKTDGE. HELL-SHOE. 835; lines 18835-18849 confidence: high

Lithuanians bury or burn claws with the dead because the soul must climb a steep mountain where the divine judge Kriwe Kriweito sits.

The soul must climb a steep mountain after death, and a divine judge sits on the mountain.
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Teutonic Mythology, Volume 2 THE SOUL A FLOWEE. 827 / CEOSSING THE WATEE. 831 / CEOSSING THE WATEE. 833 / BKTDGE. HELL-SHOE. 835; lines 18835-18849 confidence: medium

The steep hill is called Anafielas by Lithuanians and glass mountain by Poles; Polish belief says lost souls must climb it as punishment and slide down after reaching the summit.

Lost souls must climb the Polish glass mountain as punishment and repeatedly fall; the German glass mountain is linked by the author to an underworld quest.
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Teutonic Mythology, Volume 2 VOL. II. E / NICHUS, NIX. 489 / NICHUS, NIX. 491 / NICHUS, NIX. 495; lines 2955-2994 confidence: medium

The water man, like Hel and Ran, keeps the souls of those who perish in water in upside-down pots; a peasant tilts them up, and the souls mount through the water.

In the cited story, a peasant tilts up the pots in which souls are kept, and the souls immediately mount upward through the water.
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Teutonic Mythology, Volume 2 VOL. II. U / PLEIADES. 729 / CONSTELLATIONS. 731 / RAINBOW. 733; lines 13968-14076 confidence: high

Greek Iris is described as a token of the gods and heavenly messenger; the painted bow of heaven is assigned to Indras; popular belief has the souls of the just led by guardian angels over the rainbow into heaven.

Popular belief has guardian angels leading the souls of the just into heaven over the rainbow.
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Teutonic Mythology, Volume 2 WAGGONER. ORION. 727 / VOL. II. U / PLEIADES. 729 / CONSTELLATIONS. 731; lines 13877-13965 confidence: medium

The rainbow is made by the Edda into a heavenly bridge called Ashril or Bif-rost; it is three-coloured, best of bridges, will break at the end of the world when the sons of Muspell pass, reaches Himinbiorg, and is guarded by Heimdallr against giants entering heaven.

The rainbow is described as a heavenly bridge over which deities walk and over which giants might make their way into heaven.
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Teutonic Mythology, Volume 3 DEVIL. / DEVIL. / DEVIL. / DEVIL.; lines 8661-8715 confidence: medium

A footnote says the Devil is shut in a tower, may get out at the top only by mounting one stair per day, and needs a whole year because there are 365 stairs.

A footnote describes the Devil shut in a tower and ascending one stair per day, with 365 stairs making the journey last a whole year.
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Teutonic Mythology, Volume 3 DREAM INTERPRETING. / CHAPTER XXXVI. / SICKNESSES. / WISE WOMEN.; lines 15090-15185 confidence: high

Hyfjaberg is translated as a rock long a solace to sickness and wounds; “whole becomes any woman” if she climbs it.

Hyfjaberg is a healing rock or mount; women with sickness or wounds become whole or find relief by climbing it, and the place is associated with Mengloft and her maidens.
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Teutonic Mythology, Volume 3 FUEIOUS HOST : WUOTAN. / SPECTRES. / SPECTEES. / SPECTRES.; lines 3812-3863 confidence: medium

A tall man on a white horse plunges down from the clouds and challenges the peasant to pull on a heavy chain.

Wod descends from the clouds, initiates a chain-pulling contest, and declares that the peasant must go up into the clouds with him.
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Teutonic Mythology, Volume 3 GUIDING BEASTS. BUEIED ALIVE. / BUILT IN ALIVE. / SUPERSTITION. / DB AWING A FUBBOW. DEEAM INTEBPBETING. 1145; lines 14920-14966 confidence: medium

The passage says Anglo-Saxon dream meant jubilum or ecstasy, discusses Old Saxon and other Germanic terms, links them with Latin sopor/somnus/somnium, and states that sleeping and dreaming properly mean trance or ecstasy, “the spirit’s soaring away into the air.”

The passage interprets sleeping and dreaming as trance or ecstasy, with the spirit soaring away into the air.
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Teutonic Mythology, Volume 3 INDEX. / INDEX. / INDEX. / INDEX.; lines 21987-22171 confidence: low

“heaven-scaling, -storming”

The index contains the entry “heaven-scaling, -storming.”
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Teutonic Mythology, Volume 3 MEANS OF EE COGNITION. / HEART-BATING. / MAGIC. / FOEMS OF EXIT. BEOOMSTICK.; lines 11777-11827 confidence: high

A Serbian starting-spell is said to agree with German ones; German and English formulas are listed for going out or upward and avoiding collision.

The passage lists starting-spells, upward/outward formulas, a French formula for mounting the stick, and Kalaratri’s formula that precedes flight aloft.
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Teutonic Mythology, Volume 3 MEANS OF EE COGNITION. / HEART-BATING. / MAGIC. / FOEMS OF EXIT. BEOOMSTICK.; lines 11777-11827 confidence: medium

The passage says Boguet gives, incompletely, a formula used by French magicians when mounting the stick, beginning with white stick and black stick.

The heading and discussion concern stick and broom riding; French magicians mount a stick, and an older authority is cited for riding reeds and rushes that become horses.
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Teutonic Mythology, Volume 3 PEE FACE. / PEE FACE. / PEEFACE. / PBEFACE.; lines 1920-1966 confidence: high

A nameless poet tells of a woodcutter whom Peter tried to hoist into heaven by his mallet; at the topmost rung the mallet handle came off and the man fell into hell.

Peter attempts to hoist a woodcutter into heaven by a mallet, but the handle fails and the woodcutter drops into hell.
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Teutonic Mythology, Volume 3 PEE FACE. / PEE FACE. / PEEFACE. / PBEFACE.; lines 1920-1966 confidence: medium

The passage says the fairy-tale pikeman or blacksmith got on better by flinging a knapsack, apron, or sledgehammer into heaven.

A pikeman or blacksmith in a fairy-tale gets on better by flinging a knapsack, apron, or sledgehammer into heaven.
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Teutonic Mythology, Volume 3 PEEFACE. / PEEFACE. / PEEFACE. / PREFACE.; lines 763-802 confidence: medium

The name Wish is linked with women doing the god's bidding, a wand unlocking the hoard, and a mantle carrying him through the air.

A mantle is described as carrying the god through the air.
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Teutonic Mythology, Volume 3 PEEFACE. / PREFACE. / PEEFACE. / XXXI 11; lines 1469-1516 confidence: medium

Putraka comes upon two men fighting over a cup, a staff, and shoes; he cheats them into running a race, puts on the shoes, and flies into the clouds with the cup and staff.

Putraka steps into the shoes and flies up into the clouds with the other gifts.
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Teutonic Mythology, Volume 3 SPECTRES. / SPECTEES. / SPECTRES. / FUKIOTJS HOST : WUOTAN.; lines 3866-3915 confidence: medium

The daughters' dresses turn into tufts of fur and their arms into legs; twenty-four bitches surround the mother's hunting-car, and the wild train goes up into the clouds to hunt unceasingly between heaven and earth.

The transformed hunting train goes up into the clouds and hunts continually between heaven and earth.
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Teutonic Mythology, Volume 3 STOKM-KAISING. BOND-SPELL. / SPELLS AND CHAEMS. / DISLOCATION-SPELL. 1233 / SPELLS AND CHAKMS.; lines 19323-19365 confidence: medium

A worm-killing charm addresses Feruina (?) as full of God's grace and having thirty-five indices and thirty-five medicines; it mentions the Lord ascending to heaven and then begins a fragmentary bee-charm heading.

The worm-killing charm says the Lord ascended to heaven as part of its formulaic speech.
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Teutonic Mythology, Volume 4 CHAPTER XIY. / CONDITION OF GODS. / FOOD. IMMORTALITY. 1377 / STRENGTH. BEAUTY. ANGER. JOY. 1379; lines 5118-5214 confidence: high

The passage discusses sudden appearance and disappearance, saying Odin, Honir, and Loki in the Faroe poem immediately appear and help when invoked; it also cites an angel flying from heaven and into the air or clouds.

The passage gives examples of ascent into air and clouds, divine departure upward, and movement with the speed of wind.
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Teutonic Mythology, Volume 4 DAY AND NIGHT. / DAT AND NIGHT. 1513 / DAY AND NIGHT. 1515 / DAY AND NIGHT. 1517; lines 11816-11861 confidence: medium

Day is compared to a neighing steed and a swift messenger; Day cleaves clouds; a crow divides night with her wings and lets in light; Anglo-Saxon and Old Norse day-animal names are associated with this image.

Day is likened to a steed, said to come rapidly, run, walk, go up, and press through clouds.
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Teutonic Mythology, Volume 4 DAY AND NIGHT. 1515 / DAY AND NIGHT. 1517 / VOL. IV. B / DAY AND NIGHT.; lines 11914-12008 confidence: medium

“Morning, like day, climbs up and is high”

Morning/day is described as climbing upward and being high, while evening is tied to the sun sinking and downward motion.
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Teutonic Mythology, Volume 4 GIANTS. / GIANTS. / GIANTS. 1445 / GIANTS. 1447; lines 8436-8523 confidence: medium

The passage compares Tristan taking a giant's hand with Beowulf bringing away Grendel's hand, and notes an old giant-father carrying heroes up a hill in heroic legend and folktale.

An old giant-father carries heroes up a hill, and the passage says this occurs in both heroic legend and folktale.
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Teutonic Mythology, Volume 4 GODS. 1325 / CHAPTER VII. / WODAN. / WODAN.; lines 2562-2658 confidence: medium

God's chair is identified with the rainbow, God's little chair with the corpse-bird among the Lausitz Wends; German tales include climbing the Lord's chair and reaching heaven with many doors; these are said to resemble Zeus's throne and doors through which he attends to prayers, vows, and offerings.

The passage cites German tales of climbing the Lord's chair and arriving at a heaven with many doors, and compares this with Zeus's throne and doors.
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Teutonic Mythology, Volume 4 MAGIC. / MAGIC. 101. 5 / MAGIC. 1017 / MAGIC.; lines 16873-16917 confidence: medium

"Dwarfs as well as witches haunt the Heuberg or Hoperg" and "witches' horses flew over Hoperg."

The passage glosses a phrase as 'rode into the air' and mentions Hachel riding a wolf, witches flying on goats, and witches' horses flying over Hoperg.
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Teutonic Mythology, Volume 4 MAGIC. / MAGIC. 1621 / MAGIC. 1623 / MAGIC. 1025; lines 17121-17215 confidence: high

Servian, Moravian, German, English, and Scandinavian starting or pursuit formulas are compared; an English spell for faring to Elfland and Volund's apparent flight formula are included.

The passage groups flight formulas with examples of wings sprouting, a magic mantle, a flying cloak, magical horses, a wooden horse, and a hose-band lifting into the air.
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Teutonic Mythology, Volume 4 PREFACE. / PREFACE. 1701 / PREFACE. 1703 / PEEFACE.; lines 21050-21095 confidence: high

A Warnung passage is cited for saints returning to heaven by being hoisted up and flying from the dome to their Creator.

Saints are described as returning to heaven through upward movement from a dome to the Creator.
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Teutonic Mythology, Volume 4 SKY AND STARS. 1503 / SKY AND STARS. 1507 / SKY AND STARS. 1509 / DAY AND NIGHT.; lines 11524-11622 confidence: medium

Uchaisravas is named as the heavenly steed of day emerging from the ocean; Ovid and Theocritus are cited for Lucifer or Dawn with horse imagery at sunrise.

The passage names Uchaisravas as the heavenly steed of day emerging from the ocean and compares horse imagery for Lucifer, Dawn, and the rising sun.
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Teutonic Mythology, Volume 4 SKY AND STARS. 1507 / SKY AND STARS. 1509 / DAY AND NIGHT. / DAT AND NIGHT. 1513; lines 11625-11717 confidence: medium

The passage lists sunrise expressions such as the sun going up, climbing up, sticking forth, beginning to rise, coming to be, arriving, stepping up, coming onto a path, being high, and the waking sun.

The sunrise examples repeatedly use upward or appearing motion for the sun, including climbing up, rising, stepping up, and coming onto a path.
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Teutonic Mythology, Volume 4 SKY AND STARS. 1501 / VOL. JV. Q / SKY AND STARS. 1503 / SKY AND STARS. 1507; lines 11330-11425 confidence: high

The passage says Thor, not Odin in the cited source, threw Thiassi's eyes into the sky; Theodosius was changed into a star; the heads of John the Baptist and Rahu were placed in the sky.

Thiassi's eyes, John the Baptist's head, Rahu's head, and Theodosius are each associated with being placed in the sky or changed into a star.
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Teutonic Mythology, Volume 4 SOULS. 1545 / CHAPTER XXVI. / SOULS. / SOULS. 1547; lines 13262-13363 confidence: high

Poles with pigeons were set over Lombard graves; souls fly away as doves; a Swedish song has two doves come down from heaven and three fly up; other soul forms include swallow, ravens, little ducks, night-owls, an Egyptian sparrowhawk with human head, and a soul hovering between earth and moon.

Souls fly away as doves and other birds; Greek sources describe winged souls and flight from the body.
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Teutonic Mythology, Volume 4 SOULS. 1547 / SOULS. 1549 / VOL. IV. T / SOULS.; lines 13465-13509 confidence: high

The passage says the Blackfoot Indians, like Lithuanians and Poles, believe "the soul has to climb a steep mountain."

The soul climbs a steep mountain and is also carried through the air or led to heaven by angels.
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Teutonic Mythology, Volume 4 SPELLS. 1855 / SPELLS. / SPELLS. 1859 / SPELLS. 1861; lines 30902-31001 confidence: medium

“Nimb weich-wasser ... spreng's in den stall”; the formula names ground-ivy, duckweed, and salt and says to go up through the clouds and bring butter, milk, and whey.

The milk charm commands an addressed agent or materials to go up through the clouds and bring butter, milk, and whey.
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Teutonic Mythology, Volume 4 SPELLS. / VOL. IV. / SPELLS. 1855 / SPELLS.; lines 30668-30777 confidence: medium

The charm tells the operator to go to a fence-stake, address and wake it, call devils to bring the beloved N. between heaven and earth without touching earth, and then use characters, three breaths on the hand, and three strikes for protection.

The beloved is to be carried between heaven and earth, not touching the earth, and above trees.
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Teutonic Mythology, Volume 4 SUPERSTITIONS. F. 175D / SUPERSTITIONS. G. 1701 / SUPERSTITIONS. G. 1763 / SUPERSTITIONS. G. 1765; lines 24297-24439 confidence: medium

Sick children are laid on a threshing-shovel; some grease a tub so that they fly out above.

Some grease a tub so that they fly out above, and others travel a hundred miles in a short while.
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Teutonic Mythology, Volume 4 SUPERSTITIONS. I. 1797 / SUPERSTITIONS. / SUPERSTITIONS. I. 1801 / SUPERSTITIONS. I. 1803; lines 26943-27085 confidence: medium

Witches anoint a stick with travel words, and a witch who has gone up cannot come back in if her body is turned upside down.

Witches anoint a stick with a travel formula, and an entry describes a witch who has gone up and can be prevented from returning by inverting the body.
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Teutonic Mythology, Volume 4 TIME AND WORLD. 1535 / TIME AND WOELD. 1537 / TIME AND WORLD. 1539 / TIME AND WORLD. 1541; lines 12979-13076 confidence: high

Valkyries conduct to heaven as the Hours opened the cloud-gate to Olympus; angels likewise fetch away dying heroes while singing.

Valkyries conduct to heaven, the Hours open the cloud-gate to Olympus, and angels fetch dying heroes.
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Teutonic Mythology, Volume 4 TIME AND WORLD. 1535 / TIME AND WOELD. 1537 / TIME AND WORLD. 1539 / TIME AND WORLD. 1541; lines 13078-13167 confidence: medium

The passage lists glass mountain and glass castle legends, compares them with cloud-castles, says the Vila builds a cloud castle with three gates, and adds rooms in the air and an air-castle on a rainbow.

The passage groups glass mountain and glass castle with cloud-castle, the Vila's cloud castle, rooms in the air, and an air-castle on the rainbow.
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Teutonic Mythology, Volume 4 TREES AND ANIMALS. / TREES. 1479 / ANIMALS. 1481 / ANIMALS. 1483; lines 10151-10241 confidence: medium

The bear is a god to Samoyeds and Ostiaks; the Finnish bear is born in heaven and brought to earth in a golden cradle.

The bear is born in heaven, brought to earth in a golden cradle, and climbing on the bear's shoulders means going to heaven.
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Teutonic Mythology, Volume 4 VOL. IV. D D / HERBS AND STONES. 1G79 / HERBS AND STONES. 1681 / HERBS AND STONES. 1685; lines 20001-20096 confidence: medium

The passage lists stones that tell everything, give knowledge of foreign tongues when taken in the mouth, enable travel over water when put in the mouth, and make a person fly.

The passage mentions a stone put in the mouth that enables travel over water and another stone that makes a person fly.
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Teutonic Mythology, Volume 4 VOL. IV. H H / APPENDIX. / SUPERSTITIONS. C. 1743 / SUPERSTITIONS. C. 1747; lines 23277-23376 confidence: medium

A belief attributed to certain women says they are raised by night into the air to the clouds with others, fight there, and give and receive wounds.

The notice describes participants lifted into the air as far as the clouds during the silence of night, where they fight and exchange wounds.
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Teutonic Mythology, Volume 4 VOL. JV. Q / SKY AND STARS. 1503 / SKY AND STARS. 1507 / SKY AND STARS. 1509; lines 11428-11521 confidence: high

For Orion's belt, the passage lists names including staff, St. Peter's staff, three Marys, Finnish sword or scythe, and a Greenlandic explanation of bewildered seal-hunters who lost their way, were caught up, and set among the stars.

The Greenland Orion's belt note says seal-hunters lost their way, were caught up, and were set among the stars.
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finnic

Finno-Ugric, Siberian Mythology CHAPTER IV / THE WORLD-MOUNTAIN / THE WORLD-MOUNTAIN / THE WORLD-MOUNTAIN; lines 15432-15510 confidence: high

Otshirvani flees earth, ascends Sumer, changes into the Garide bird, attacks the monster, seizes its head, drags it three times around the world-mountain, and smashes its head with a rock.

Otshirvani ascends Sumer mountain and changes into the Garide bird before defeating the monster.
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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

Nama's wife urges him to kill the men and animals saved from the flood; Sozun-uul warns through the blue-black cow fable; Nama kills his wife, goes to heaven with his son, and turns him into a five-star constellation.

Nama removes to heaven with Sozun-uul and changes him into a five-star constellation.
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Finno-Ugric, Siberian Mythology CHAPTER XIV / THUNDER / THUNDER / THUNDER; lines 19363-19449 confidence: medium

Yakuts believe the rainbow can raise people; a tale says it lifted a girl in Verchoyansk and set her near Irkutsk.

A Yakut tale says the rainbow can lift a girl from the ground and transport her; a Kirghis tale has a cursed older wife flee to the heavens and tether sheep to the rainbow.
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Finno-Ugric, Siberian Mythology CHAPTER XX / THE REALM OF THE DEAD / THE REALM OF THE DEAD / THE REALM OF THE DEAD; lines 21226-21330 confidence: high

Paths to lower and upper dwellings pass through central holes; the Ostiaks call the sky seven-holed, the Chukchee place the holes under the North Star, and shamans use an earth-disc with a central hole.

Both upper and lower dwellings are reached through central holes in planes, and shamans use or represent such a hole in practice and ritual objects.
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Finno-Ugric, Siberian Mythology CHAPTER XX / THE REALM OF THE DEAD / THE REALM OF THE DEAD / THE REALM OF THE DEAD; lines 21226-21330 confidence: high

Altai shamans use a divided world-tree for heavenly travel; Dolgan explanations say shamans escort dead souls to this tree, where they live as little birds.

Altai shamans use a divided world-tree for heavenly travel, and Dolgan accounts say dead souls continue at the tree as little birds.
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Finno-Ugric, Siberian Mythology DEATH AND BURIAL / PLATE II / DEATH AND BURIAL / DEATH AND BURIAL; lines 1557-1635 confidence: high

A body-length thread or three coloured threads are laid on the dead, “along which the dead can climb up to heaven”; some call it the dead person’s “swing,” and the custom is said to occur among Volga Finns and Ostiaks.

The passage states that threads are laid along the body so that the dead can climb up to heaven and that some call this the dead person’s swing.
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Finno-Ugric, Siberian Mythology DEITIES OF BIRTH / DEITIES OF BIRTH / DEITIES OF BIRTH / DEITIES OF BIRTH; lines 11864-11944 confidence: medium

Ostiaks and Voguls pray to a heavenly being for children and childbed aid. At Vasyugan she is Puges, daughter of the Heaven god, living in a golden house with seven cradles; rocking a cradle seven times creates a soul, while an overturned cradle indicates a short-lived soul. The road goes over seven seas to a seven-story mountain.

The birth deity's golden house has seven cradles, a soul is created by rocking seven times, and the road to the dwelling crosses seven seas to a seven-story mountain.
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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: medium

Tungus from behind the Baikal say a great fire raged for seven years, the earth burned up and became sea, and only a boy and girl survived by rising with an eagle into the sky and later descending where the water dried.

In the Tungus account, the boy and girl rise with an eagle into the sky to survive the great fire.
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Finno-Ugric, Siberian Mythology DOCENT OF THE UNIVERSITY OF FINLAND, HELSINGFORS / PLATE XL / CHAPTER I / WORLD PICTURES; lines 13871-13950 confidence: medium

Samoyeds say the Yenisei flows from a lake in the sixth storey of Heaven; Yenisei Ostiak tales describe a shaman rowing his boat in Heaven and returning along the river at great speed.

Yenisei Ostiak tales describe a shaman rowing a boat in Heaven and returning along the river at great speed.
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Finno-Ugric, Siberian Mythology DREAMS, SICKNESS AND DEATH 473 / DREAMS, SICKNESS AND DEATH / PLATE LV / DREAMS, SICKNESS AND DEATH 477; lines 20847-20939 confidence: high

The Prince of Death complains to the Heaven god Esege-Malan-Tengeri, who tests the shaman by taking a soul to heaven and hiding it in a bottle stopped with his thumb; the person becomes dangerously ill, and the shaman searches for the soul in multiple regions.

Mergen-khara searches for the sick person’s soul in the death kingdom, under the earth and sea, in mountain chasms and forests, and then flies to heaven on his drum.
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Finno-Ugric, Siberian Mythology J A . / OF ME / PLATE LXII / OF THE; lines 22487-22609 confidence: high

Yakuts say the bird-costume gives the shaman power to fly everywhere; Tungus say the costume is the shaman's shadow, the shape in which the soul travels on spirit journeys.

Yakut and Tungus explanations connect costume with flying everywhere and soul travel on spirit journeys; myths also say the shaman flies or rides on the drum.
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Finno-Ugric, Siberian Mythology J A . / OF ME / PLATE LXII / OF THE; lines 22487-22609 confidence: medium

Yenisei shamans may use an iron staff with cross-branches where summoned spirits alight; the passage says the object was probably a world-tree symbol, linked with spirits dwelling in the tree, escort of dead souls, and Altaic ascent to the Heavens.

The passage says the branching staff was probably originally a symbol of the world-tree, in which spirits dwell, to which the shaman escorts souls of the dead, and by which the Altaic shaman rises to the Heavens.
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Finno-Ugric, Siberian Mythology J A . / OF ME / PLATE LXII / OF THE; lines 22611-22645 confidence: high

Shamanic implements are described as mysterious means of communication that stimulate the shaman’s imagination and make it possible for him to fly and travel.

The passage explicitly says the shaman’s implements make it possible to fly and travel, and the tale has Doh flying high toward the sky while shamanizing.
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Finno-Ugric, Siberian Mythology MYTHOLOGY / CHAPTER I / THE BELIEF IN SOULS / THE BELIEF IN SOULS; lines 607-683 confidence: high

An Ostiak song tells of a hero whose shadow ascends to heaven after a head wound and returns when his dead brother's shadow says his hour has not yet come.

The Ostiak hero's shadow ascends to heaven after a battle wound and returns when his dead brother's shadow says his hour has not yet come.
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Finno-Ugric, Siberian Mythology OF ME / PLATE LXII / OF THE / PLATE LXIII; lines 22648-22696 confidence: high

With the aid of many objects, the shaman’s soul can move easily on earth, in heaven, and in the underworld, and by rapid journeys can gain supernatural knowledge hidden from ordinary mortals.

The shaman’s soul is explicitly described as able to move on earth, in heaven, and in the underworld and to obtain supernatural knowledge through rapid journeys.
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Finno-Ugric, Siberian Mythology PLATE XLV / ASTERY TO FRIGHTEN AWAY A FEMALE / THE HEAVEN GOD / THE HEAVEN GOD; lines 17576-17671 confidence: high

Yakuts erect trees before the victim, seven with leaves and some with bird figures, representing heaven’s storeys through which the victim goes to the Supreme God; Dolgans set up nine stumps with bird figures in a shaman ceremony, representing nine storeys through which the shaman flies to God with the birds’ help.

Yakut and Dolgan rites use trees or stumps with bird figures to represent seven or nine heavenly storeys through which the victim or shaman goes to God.
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Finno-Ugric, Siberian Mythology PLATE XLV / ASTERY TO FRIGHTEN AWAY A FEMALE / THE HEAVEN GOD / THE HEAVEN GOD; lines 17576-17671 confidence: medium

Yakuts erect trees before the victim, seven with leaves and some with bird figures, representing heaven’s storeys through which the victim goes to the Supreme God; Dolgans set up nine stumps with bird figures in a shaman ceremony, representing nine storeys through which the shaman flies to God with the birds’ help.

The passage says the idea of seven or more storeys of Heaven led to the thought that the Over-god dwells in the topmost storey, and the preceding ritual examples involve movement through heavenly storeys to God.
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Finno-Ugric, Siberian Mythology PLATE XLVII / THE SONS OF GOD / CHAPTER XII / THE GREAT MOTHER; lines 18156-18225 confidence: medium

A Central Asian tale has a Khan promise his daughter for a Garuda eagle wing; questing heroes and a youth reach a high mountain and are told that behind the white sky is the lake of milk, with a dark forest at its centre where the bird dwells.

The Central Asian tale has heroes climb or reach a high mountain associated with the sky, beyond which lies the milk lake and the bird’s dwelling.
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Finno-Ugric, Siberian Mythology PLATE XXV / CHAPTER XIII / GODS OF SKY AND AIR / GODS OF SKY AND AIR; lines 10052-10166 confidence: medium

Burnt offerings are most often made to the Heaven god; because smoke from the plains could not reach the sky, sacrifice is performed on a hill or other high place.

Burnt offerings are made to the Heaven god on a hill or high place because smoke from the plains could not reach the sky.
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Finno-Ugric, Siberian Mythology SACRIFICES TO NATURE GODS 267 / PLATE XXXIII / SACRIFICES TO NATURE GODS 269 / SACRIFICES TO NATURE GODS; lines 12396-12490 confidence: medium

The kart asks Fire-mother to carry the sacrifice up to the great god, throws blood into the fire, drenches the girdle with blood, removes the bridle and footsnare, and flaying begins while a candle burns at the tree.

Fire-mother is addressed as carrying the sacrifice up to the great god, and blood is thrown into the fire.
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Finno-Ugric, Siberian Mythology THE CREATION OF MAN / THE CREATION OF MAN / THE CREATION OF MAN / THE CREATION OF MAN 379; lines 16802-16848 confidence: medium

Maidere asks seven men who will take the woman given life by the devil; three refuse and go to the golden mountain to become assistant spirits to God, while four remain and Ulgen makes a wife for Targyn-nama from ribs taken from both sides.

Three of the seven men refuse the woman given life by the devil, go to the golden mountain, and become assistant spirits to God, or Burkhans.
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Finno-Ugric, Siberian Mythology THE GREAT BEAR / THE STARS / THE STARS / ORION; lines 18773-18839 confidence: high

Buriat tale: a famous archer hunts three stags; they rise into the sky, become three stars of Orion, and the hunter's arrow is visible lower down as a star.

Multiple accounts describe stags or deer rising or being taken into the sky, with hunters, arrows, horse, and hound also appearing as stars in or around Orion.
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Finno-Ugric, Siberian Mythology THE HEAVEN GOD / THE HEAVEN GOD / PLATE XLVI / THE HEAVEN GOD; lines 17674-17723 confidence: high

“Dolgan shaman-pillars representing the nine storeys of heaven, with wooden figures of birds. With the help of these birds the shaman will fly through the heavens.”

The shaman is said to fly through the heavens with the help of wooden bird figures on pillars representing nine heavenly storeys.
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Finno-Ugric, Siberian Mythology THE HEAVEN GOD / THE HEAVEN GOD / PLATE XLVI / THE HEAVEN GOD; lines 17674-17723 confidence: medium

The passage says divine dwellings may be in the seventh or ninth Heaven; the Es of the Yenisei Ostiaks lives in a transparent palace over the seventh Heaven, and Ugrians place God’s dwelling in the seventh Heaven.

The passage describes divine residences in the seventh or ninth Heaven and gives examples from Yenisei Ostiak and Ugrian traditions.
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Finno-Ugric, Siberian Mythology THE LIFE BEYOND / THE LIFE BEYOND / THE LIFE BEYOND / THE LIFE BEYOND; lines 3551-3631 confidence: high

The author reports that older pagan belief did not separate good and bad dead by world, but assigned different destinations by cause of death; Cheremiss and Ostiak examples say battle, lightning, or violent deaths go heavenward/upward, while natural deaths go downward.

The passage reports that those dying in battle, by lightning, or violent accident go to heaven or upward, while natural-death souls go downward.
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Finno-Ugric, Siberian Mythology THE LIFE BEYOND / THE LIFE BEYOND / THE LIFE BEYOND / THE LIFE BEYOND; lines 3634-3710 confidence: high

In an Ostiak song, a battle-struck hero's soul leaves the unconscious body, climbs a narrow stairway to heaven, meets three red-legged squirrels who tell him to go back, and returns as consciousness returns.

The Ostiak hero's soul climbs a heavenly stairway and is sent back, and another hero in heaven is permitted to return to earth.
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Finno-Ugric, Siberian Mythology THE PILLAR OF THE WORLD / CHAPTER IV / THE WORLD-MOUNTAIN / THE WORLD-MOUNTAIN; lines 15348-15429 confidence: medium

The northern cosmic mountain is said to have been known in Nearer Asia and to appear in Isaiah, where a proud being says he will ascend, raise his throne above the stars, and sit on the mount of congregation in the north.

The Isaiah comparison presents a proud being's intended ascent above the stars to the northern mount, while the same section links the summit of the world-mountain with God's throne.
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Finno-Ugric, Siberian Mythology THE PILLAR OF THE WORLD / V : ' - : / PLATE XLII / THE PILLAR OF THE WORLD; lines 15176-15271 confidence: high

The passage says the seven divisions or branch stumps represent seven sky storeys; in Altai Tatar rites a central birch with nine divisions symbolizes nine heavens, and the shaman climbs division by division upward through them.

The Altai Tatar shaman climbs a centrally erected nine-notched birch, with each notch corresponding to a heaven, until reaching the ninth.
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Finno-Ugric, Siberian Mythology THE PILLAR OF THE WORLD / V : ' - : / PLATE XLII / THE PILLAR OF THE WORLD; lines 15176-15271 confidence: high

The passage says the seven divisions or branch stumps represent seven sky storeys; in Altai Tatar rites a central birch with nine divisions symbolizes nine heavens, and the shaman climbs division by division upward through them.

Seven divisions are linked with seven sky storeys among Ostiaks, while Altai Tatar shamanic practice uses nine divisions for nine heavens.
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Finno-Ugric, Siberian Mythology THE REALM OF THE DEAD / PLATE LVIII / THE REALM OF THE DEAD / CHAPTER XXI; lines 21791-21862 confidence: medium

Buriats throw milk or kumiss into the air when a swan or eagle flies over; a Yakut who finds a dead eagle or skeleton buries it on a wooden erection or in a tree like earlier human or shaman burials and addresses it as lifted up to fly to its birthplace.

A dead eagle is buried on a wooden erection or in a tree, with words urging it to lift itself up and fly to its birthplace rather than come down to earth.
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Finno-Ugric, Siberian Mythology THE REALM OF THE DEAD / PLATE LVIII / THE REALM OF THE DEAD / CHAPTER XXI; lines 21791-21862 confidence: high

After a long time, the wife asks about her former garment; the husband returns it, she puts it on, flies through the smoke-hole, and says that the others are earthly beings while she is from Heaven and returns home.

After the husband returns the swan-garment, the woman puts it on, flies upward through the smoke-hole, declares herself from Heaven, and returns to her home.
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Finno-Ugric, Siberian Mythology THE SHAMAN / PLATE XXXVII / THE SHAMAN 285 / THE SHAMAN; lines 13107-13193 confidence: medium

Quarrelling Lapps sing for their saivo to send a “light,” understood as an Aurora Borealis flame; the lights fight in the sky while shamans lie on the ground, and fading or extinguishing of a light brings illness or death.

The passage describes shamanic conflict through lights that meet and fight in the sky and links the practice to flying through the air like a flame.
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Finno-Ugric, Siberian Mythology THE SONS OF GOD / THE SONS OF GOD / THE SONS OF GOD / THE SONS OF GOD; lines 18002-18094 confidence: high

The Irtysh Ostiaks call the figure Pairekse; he descends to earth as messenger of the heavens, writes each newborn person's length and circumstances of life in the Book of Fate, and is called the Man of many lands or Travelling man.

Pairekse descends as a heavenly messenger, Piileh returns to heaven to report, and the Cheremiss Propounder presents human troubles to a divine master.
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Finno-Ugric, Siberian Mythology THE SONS OF GOD / THE SONS OF GOD / THE SONS OF GOD / THE SONS OF GOD; lines 18002-18094 confidence: medium

The Cheremiss prepare a special offering to the Propounder of God so he may present their troubles to his master; the Votiaks sacrifice a goose at horse-sacrifices and say it escorts the sacrificial horse to heaven.

At Votiak horse-sacrifices, a sacrificed goose is said to escort the sacrificial horse to heaven.
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Finno-Ugric, Siberian Mythology THE STARS / CHAPTER XIV / THUNDER / THUNDER; lines 19283-19360 confidence: high

Buriat tales describe human heroes becoming Thunder gods by winged garments; one clever archer reaches heaven alive after leaving his wife and three sons and taking the middle road to the sky.

Both Buriat versions describe a human man reaching heaven from earth, either by the middle road to the sky or by stairs from earth to sky.
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Finno-Ugric, Siberian Mythology THE STARS / ORION / THE PLEIADES / THE STARS; lines 18859-18909 confidence: high

Metshin hides in log-fire ashes; the camel is about to crush him, the cow proposes using her hard hoof, stamps into the ashes, and Metshin's pieces escape through the cow's hoof into the sky as six little stars.

Metshin or Urker is crushed into pieces, and the pieces escape or fly into the sky as the Pleiades or six little stars.
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Finno-Ugric, Siberian Mythology THE STARS / THE POLE STAR AND THE LITTLE BEAR / THE GREAT BEAR / THE STARS; lines 18694-18770 confidence: high

The heroes hear of a Khan who sets three difficult conditions for his daughter's suitors, fulfill the tasks, take the maiden, escape the Khan's servants, and are taken by God into the sky, where they become the Great Bear; Alcor is the maiden whom they won.

God takes the seven heroes into the sky, where they are changed into the Great Bear, and Alcor is identified with the maiden they won.
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Finno-Ugric, Siberian Mythology THE STARS / THE SUN AND THE MOON / THE STARS / THE STARS; lines 18524-18607 confidence: high

Yakut tale: the moon pities a poor orphan girl fetching water, lifts her, ascends to heaven, and she is seen in the moon with yoke and two buckets.

Multiple accounts describe a girl or children fetching water who are taken upward by the moon and then seen in the moon.
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Finno-Ugric, Siberian Mythology THE STARS / VENUS / PLATE XLVIII / THE STARS 433; lines 18958-19022 confidence: medium

A Buriat tale connects Venus/Solbon with bride-robbery: Solbon has three wives, abducts a beautiful Buriat girl from her wedding, takes her to the sky, and has a son by her after his first two wives had no children.

Solbon descends from the sky, takes the abducted girl from earth, and carries her with him to the sky.
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Finno-Ugric, Siberian Mythology THE WORLD-MOUNTAIN / CHAPTER V / THE TREE OF LIFE / THE TREE OF LIFE; lines 15655-15742 confidence: high

Yakut tales call the life-giving tree the dwelling-place of the First Man; when he asks why he was created, a female appears from an opening in the trunk and says he is to father the human race.

The tree's crown pierces or rises above heaven, its roots extend to underground depths, and it mediates communication with heavenly dwellers.
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Finno-Ugric, Siberian Mythology THUNDER / THUNDER / PLATE XLIX / THUNDER; lines 19452-19543 confidence: medium

Lightning victims and struck spots are sacred; Buriats bury lightning-killed people and animals in the air on four-post platforms; a lightning-struck house must be moved or treated with raising rites to send the thunderbolt back into the sky.

The Buriat raising rite sends the thunderbolt back into the sky, and urak is likewise said to be able to rise and to require return to heaven.
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The Pre- and Proto-historic Finns, Volume 1 NOTICES OF CLASSICAL AUTHORS 141 / NOTICES OF CLASSICAL AUTHORS 143 / NOTICES OF CLASSICAL AUTHORS 145 / BELIEFS, WIZARDS.; lines 6429-6540 confidence: medium

The shaman imitates eagle, goose, raven, snake, horse, and other sounds while performing ascent to the sky or descent to lower regions, changing voice for many invisible characters and animals; Altai Turk and Lapp parallels are noted.

The shaman performs a represented journey to the sky or lower regions using animal and spirit mimicry.
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The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs CHARMS OF THE EAST FINNS, ETC 7 / MORDVIN CHARMS / MORDVIN CHARMS / CEREMISIAN CHARMS; lines 515-603 confidence: medium

When a long-deceased person causes a child to pine away: he may devour the speaker's child only if he can twist a cord from his own gut, make a ladder from his own ribs, ascend to the great God, enter through the golden portal, and consume the child rocking in its cradle described as the son of the mother of the great God.

The deceased person would have to make a gut cord and rib ladder, ascend to the great God, and enter through a golden portal before harming the child.
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The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs EXORCISMS / EXORCISMS / EXORCISMS / EXORCISMS; lines 4024-4096 confidence: high

If the entity is from the sky, it is commanded to ascend again into the sky and air, by moon, sun, clouds, stars, and the seven stars, with fire and spark imagery.

The formula conditionally states that if the entity is from the sky it should ascend back through the celestial region.
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The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs EXORCISMS / EXORCISMS / EXORCISMS / TO MAKE FAST; lines 4434-4561 confidence: medium

An unnamed entity is told to depart along earth if earth-born, or ascend to the sky and clouds if cloud-born, and not turn beak or snout against human skin.

If the entity was rained upon the earth or fell from the clouds, it is ordered to ascend to the sky and flee upward to the clouds.
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The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs EXORCISMS / EXORCISMS / TO MAKE FAST / THE MAGIC SONGS OF THE FINNS M; lines 5410-5521 confidence: medium

Fire and Flame are accused of damage, described as made by God and formed by the Creator, and commanded to retreat from painful skin, move away like wind, water, and vapor, mount to the sky, flee to clouds, and return to a former state and golden-ring center.

Fire is told to mount to the sky, flee to the clouds, and return to its former state and the center of the golden ring.
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The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs EXORCISMS / EXORCISMS / TO MAKE FAST / THE MAGIC SONGS OF THE FINNS M; lines 5523-5648 confidence: medium

An old man from Turjaland/Pimentola is described as huge and wise, with knowledge of bewitching Fire and addressing a fiery brand; he lifts Fire to the sky and forces Fire into the clouds.

The old man lifts Fire up to the sky and forces Fire to flee into the clouds.
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The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs FORMULAE / FORMULAE / IQ2 THE MAGIC SONGS OF THE FINNS / FORMULAE; lines 10654-10772 confidence: low

The speaker pushes himself higher toward the sky and asks the Creator or God to exorcise, speak, lower himself, aid against enemies, and release a man from injuries, sorceries, curses, plots, filth, and harmful words.

The speaker states that he pushes himself higher toward the sky above his head and then calls on the Creator or God to come, speak, and lower himself as aid.
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The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs FORMULAE / FORMULAE / IQ2 THE MAGIC SONGS OF THE FINNS / FORMULAE; lines 11264-11369 confidence: medium

Virgin Mary is invoked as compassionate mother to anoint sores, bring nine salves and eight medicines from above nine skies, use bird feathers and Jesus-associated grease, and apply salve above, below, and in the middle so it passes through bone, joints, flesh, and veins and prevents suppuration, swelling, and blisters.

Salves are requested from above nine skies; Ukko prepares salve in the sky and rains honey, water, and medicine from clouds; the bee’s final route begins with a flight above the moon and below the sun.
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The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs FORMULAE / FORMULAE / IQ2 THE MAGIC SONGS OF THE FINNS / FORMULAE; lines 11372-11511 confidence: medium

A winged being is sent by the Seven Stars to the Maker’s porch and the Omnipotent’s chamber, where salves, honey, water, melted butter, and ointments are prepared in silver and gold vessels.

The passage sends a winged being upward by the Seven Stars to the Maker’s and Omnipotent’s place to fetch salves and remedies.
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The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs FORMULAE / FORMULAE / IQ2 THE MAGIC SONGS OF THE FINNS / FORMULAE; lines 12428-12532 confidence: medium

The Hiisi-folk hold a wedding-feast or drinking-bout, kill a horse, sprinkle its blood at the forge of Hiitola, and a fume or vapour rises into sky and clouds and forms into Sharp Frost.

In the blood-vapour account, vapour rises into sky and clouds; later the Creator takes Kuljus to heaven before throwing him into a spring.
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The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs FORMULAE / FORMULAE / IQ2 THE MAGIC SONGS OF THE FINNS / FORMULAE; lines 7518-7647 confidence: medium

Hiisi's ox with a hundred horns ascends the Hill of Sicknesses and Hill of Pain; its nipples are filled with ointments and grease for anointing and healing the sick.

Hiisi's ox ascends sickness and pain hills carrying ointment, and the Sun rises from under waves to the sky and is asked to bring health and luck.
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The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs FORMULAE / FORMULAE / IQ2 THE MAGIC SONGS OF THE FINNS / FORMULAE; lines 7518-7647 confidence: high

The golden Sun or morning star is welcomed for dawning, rising from under the waves above firs like a golden cuckoo or silver dove, and is asked to bring health, game, quarry, hook-luck, and complete the day's circuit happily.

The Sun or morning star is welcomed for rising and asked to bring complete health, game, quarry, and luck to the hook while completing the day's journey.
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The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs FORMULAE / FORMULAE / IQ2 THE MAGIC SONGS OF THE FINNS / FORMULAE; lines 8538-8641 confidence: medium

The old wife or haltia of cattle is told to arise before hostile people, ascend a buttery or milky hill, fetch milk from Mana or its keeper, descend with a flask and keg, and prevent milk or cream from going to Mana or Tuonela.

The cattle guardian is instructed to ascend a buttery or milky hill, fetch milk from Mana or its withholder, and descend with a flask and keg.
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The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs FORMULAE / FORMULAE / IQ2 THE MAGIC SONGS OF THE FINNS / FORMULAE; lines 9821-9946 confidence: medium

Vainamoinen, called an old diviner, is summoned to aid a groaning sick man; he is to use a bathing-switch and honeyed wing to sweep away sparks and plagues and send disease and pains to sky, wind, north, Lapland, or deep waves.

Disease and pains are to be lifted to the sky or assigned to wind, bad weather, the distant north, Lapland, or deep waves.
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The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs MORDVIN CHARMS / CEREMISIAN CHARMS / VOTIAK CHARMS / VOTIAK CHARMS; lines 705-804 confidence: medium

“After you have fetched sand from the bottom of seventy-seven seas and twisted it into a cord, when you succeed in climbing up to the sky, then may the evil eye fall on this man!”

The evil-eye charm describes fetching sand from the bottom of seventy-seven seas, twisting it into a cord, and climbing up to the sky as the condition for the evil eye to fall.
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The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs MORDVIN CHARMS / MORDVIN CHARMS / CEREMISIAN CHARMS / VOTIAK CHARMS; lines 606-702 confidence: medium

Another swelling charm says swelling may form only if a gold, silver, or copper ladder can be made and climbed to heaven in a minute.

A swelling charm refers to making gold, silver, and copper ladders and climbing to heaven in a minute.
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The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs POST-CLASSICAL CHARMS / SWEDISH CHARMS / STRUCTURE OF THE MAGIC SONGS 41 / STRUCTURE OF THE MAGIC SONGS 43; lines 1807-1875 confidence: medium

Theme 10: something impossible must happen before the dreaded evil occurs; the passage gives counts across Votiak, Ceremis, Mordvin, Russian, Lettish, and Finnish materials, mentions the Finnish 'to make fast' formula, possible Russian borrowing, and the Ceremisian rib-ladder-to-heaven hyperbole.

The Ceremisian example imagines making a ladder of one's ribs to climb to heaven.
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The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs SWEDISH CHARMS / STRUCTURE OF THE MAGIC SONGS 41 / STRUCTURE OF THE MAGIC SONGS 43 / AGE OF THE MAGIC SONGS; lines 2011-2189 confidence: medium

The Sun rises like a golden cuckoo or silver dove; the Creator’s golden wattled cock and the Virgin Mary are asked to come or fly like golden cuckoo and silver dove or turtledove for intercession or healing; a happy existence is also described with golden cuckoo and silver turtledove singing.

The Sun is described as mounted above firs and risen to the level sky, to its former state, like a golden cuckoo or silver dove.
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The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs SWEDISH CHARMS / STRUCTURE OF THE MAGIC SONGS 41 / STRUCTURE OF THE MAGIC SONGS 43 / AGE OF THE MAGIC SONGS; lines 2191-2297 confidence: medium

Love is told to wake and arise without being lifted by cord or hauled by tarry rope; the same words are addressed by a housewife to yeast, with the sun and moon said to have risen already.

Love and yeast are both addressed with commands to rise without being lifted or hauled by cords or ropes.
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The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs TO DISCOVER THE CAUSE / AGAINST INFLAMMATION / EXPULSION / REPROACHING; lines 3289-3360 confidence: medium

§12a: the speaker tries to raise Nature and summon Haltia/Genius; Nature, Helper, and Guide are called from a hole, fallen tree, stone, and moss; Death/Kalma is summoned for aid in anguish.

The speaker repeatedly says he will raise Nature, summon Haltia or Genius, and call the inner helper to arise or awake for support, protection, and action.
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The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs VENGEANCE / TO DISCOVER THE CAUSE / AGAINST INFLAMMATION / EXPULSION; lines 3130-3261 confidence: medium

The speaker offers a posting horse or dark grey horse so the addressed being may travel home and return to its country; the horse receives stone hoofs, copper legs, and sinew or iron bits.

The speaker offers a posting horse so the addressed being may return home; related lines invoke a Hiisi horse that can climb the mountain or Hill of Pain and cross difficult mythic paths.
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slavic

Fairy Tales of the Slav Peasants and Herdsmen FRONTISPIECE / THE ABODE OF THE GODS / TIME AND THE KINGS OF THE ELEMENTS / THE TWELVE MONTHS; lines 510-641 confidence: medium

Marouckla goes to the mountain through deep snow, loses herself in the wood, suffers hunger and cold, sees a distant light, and climbs toward it to the top of the mountain.

After being expelled into winter, Marouckla sees a distant light, climbs to the mountain top, and encounters the twelve months around a fire.
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Fairy Tales of the Slav Peasants and Herdsmen KINKACH MARTINKO / LIST OF ILLUSTRATIONS / FRONTISPIECE / THE ABODE OF THE GODS; lines 253-372 confidence: medium

The younger brother, hungry and cold, goes toward the mountain forest and remembers that the mountain top is said to be crystal and to have a fire forever burning on it.

The poor man climbs higher and higher to a crystal-topped mountain where an ever-burning fire and strange beings are found.
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Fairy Tales of the Slav Peasants and Herdsmen LIST OF ILLUSTRATIONS / FRONTISPIECE / THE ABODE OF THE GODS / TIME AND THE KINGS OF THE ELEMENTS; lines 374-508 confidence: high

The traveller goes to the Crystal Mountain, climbs by the torrent despite ducks’ warnings, and is told by wizards and witches that he must recognize his wife among two hundred identical women.

The traveller climbs the Crystal Mountain by a torrent to reach the court of the King of Time at the summit.
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Fairy Tales of the Slav Peasants and Herdsmen TEARS OF PEARLS / TEARS OF PEARLS / THE SLUGGARD / THE SLUGGARD; lines 6527-6610 confidence: medium

The king has the sleeping sluggard bound and brought; a magician encloses the princess and sluggard in a crystal cask with a gas balloon and sends it among the clouds.

The king's magician shuts the princess and sluggard in a crystal cask attached to a gas-filled balloon and sends it among the clouds.
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Fairy Tales of the Slav Peasants and Herdsmen THE HISTORY OF PRINCE SLUGOBYL OR THE INVISIBLE KNIGHT / THE HISTORY OF PRINCE SLUGOBYL; OR, THE INVISIBLE KNIGHT / THE SPIRIT OF THE STEPPES / THE SPIRIT OF THE STEPPES; lines 4015-4117 confidence: medium

The horse speaks to Junak, says it has waited centuries for such a knight, offers faithful service, and tells him to take the invisible club from the saddle because it will fight by carrying out orders.

The speaking horse pledges service and carries Junak through the air over forests, mountains, rivers, and precipices.
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Fairy Tales of the Slav Peasants and Herdsmen THE JOURNEY TO THE SUN AND THE MOON / THE JOURNEY TO THE SUN AND THE MOON / THE DWARF WITH THE LONG BEARD / THE DWARF WITH THE LONG BEARD; lines 2232-2337 confidence: high

The skull speaks, says it belonged to a man punished after suicide until he could save one of God's creatures, says it has suffered for seven hundred and seventy years, thanks the prince, teaches him a formula for calling a marvellous horse, and asks to be buried.

The skull states that the dead man was punished for suicide until helping save a creature; after burial and prayers, a blue flame leaves the skull and flies toward heaven as the soul goes to the angels.
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Fairy Tales of the Slav Peasants and Herdsmen THE JOURNEY TO THE SUN AND THE MOON / THE JOURNEY TO THE SUN AND THE MOON / THE DWARF WITH THE LONG BEARD / THE DWARF WITH THE LONG BEARD; lines 2699-2821 confidence: high

The demons describe three objects: a carpet that flies after a formula is spoken, a club that strikes violently after magic words, and a cap that makes the wearer invisible.

After reciting the carpet formula, the fisherman is high in the air and leaves the demons behind.
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Fairy Tales of the Slav Peasants and Herdsmen THE JOURNEY TO THE SUN AND THE MOON / THE JOURNEY TO THE SUN AND THE MOON / THE DWARF WITH THE LONG BEARD / THE DWARF WITH THE LONG BEARD; lines 2823-2927 confidence: medium

The fisherman answers with a magic address to his club; the club strikes attackers, returns to him, and he flies on the carpet with cap and club.

The fisherman flies over forests and under clouds on the carpet, and the king proposes another journey on it.
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Fairy Tales of the Slav Peasants and Herdsmen THE JOURNEY TO THE SUN AND THE MOON / THE JOURNEY TO THE SUN AND THE MOON / THE DWARF WITH THE LONG BEARD / THE DWARF WITH THE LONG BEARD; lines 2929-3031 confidence: medium

The king points the fisherman toward another diamond, then uses the fisherman's absence to pronounce magic words and leave on the carpet, which floats like an air-car to the palace.

The carpet rises after magic words and carries riders over forests and under clouds through the sky.
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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 5062-5187 confidence: medium

Niezguinek speaks magic words to the horse; the horse rises like a bird and hovers over the enemy camp while Niezguinek sprinkles the herb of Sleep.

The horse rises into the air like a bird and carries Niezguinek over the enemy camp and later over several kingdoms to old Yaga's dwelling.
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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 5189-5321 confidence: high

Niezguinek's horse flies back to the royal stable; Niezguinek presents the guzla, whose command-played music causes dancing, healing, relief from grief, and general gladness; the king rewards and promotes him.

The horse speaks, foresees danger, gives instructions, and repeatedly rises into the air to carry Niezguinek swiftly between the court and distant destinations.
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Fairy Tales of the Slav Peasants and Herdsmen THE SPIRIT OF THE STEPPES / THE SPIRIT OF THE STEPPES / THE PRINCE WITH THE GOLDEN HAND / THE PRINCE WITH THE GOLDEN HAND; lines 4246-4353 confidence: medium

The brothers ascend a mountain on foot and see a silver palace supported on a cock's foot; golden hair is visible at one window.

The two brothers leave their horses and ascend a mountain on foot before seeing the palace and the princess's golden hair.
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Fairy Tales of the Slav Peasants and Herdsmen THE SPIRIT OF THE STEPPES / THE SPIRIT OF THE STEPPES / THE PRINCE WITH THE GOLDEN HAND / THE PRINCE WITH THE GOLDEN HAND; lines 4355-4470 confidence: high

Yaga says the elder brothers perished on the mountain that touches the clouds while seeking the Princess with the Golden Hair, who was carried off by Vikher the hurricane.

The prince is directed to a mountain that touches the clouds, guarded by winds, whose top contains the imprisoned princess.
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Fairy Tales of the Slav Peasants and Herdsmen THE SPIRIT OF THE STEPPES / THE SPIRIT OF THE STEPPES / THE PRINCE WITH THE GOLDEN HAND / THE PRINCE WITH THE GOLDEN HAND; lines 4472-4582 confidence: high

The prince reaches a valley above which rises “the mountain that touches the sky,” with a summit almost reaching the moon.

The prince climbs a mountain described as touching the sky, crosses the region of clouds, and reaches a palace on the topmost peak.
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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 906-1033 confidence: low

Plavacek travels over mountain, valley, and river to the Black Sea, meets a boatman, and says he seeks Dede-Vsevede's three golden hairs. The boatman asks him to ask when he will be released from twenty years of ferrying passengers, then rows him across.

Plavacek reaches Dede-Vsevede's home after a long journey; it stands in a meadow within deep forests and appears as a golden castle brilliant like fire.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars BOYISLAV, YOUNGEST OF TWELVE. / THE TABLE, THE PACK, AND THE BAG. / THE KING OF THE TOADS. / THE MOUSE-HOLE, AND THE UNDERGROUND KINGDOM.; lines 10187-10307 confidence: medium

The bride cries that Yarmil has told what she forbade and says, "I must now to the glass mountain, from which there is no liberation," before vanishing in the night.

After the bride vanishes to the glass mountain, Yarmil resolves to leave home and search for her despite the king's claim that no one has heard of such a mountain.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars BOYISLAV, YOUNGEST OF TWELVE. / THE TABLE, THE PACK, AND THE BAG. / THE KING OF THE TOADS. / THE MOUSE-HOLE, AND THE UNDERGROUND KINGDOM.; lines 10309-10422 confidence: high

The white lady tells Yarmil to lodge at the mill, obtain the roast cock bones through the cook, and at midnight place the bones before him on the glass mountain, saving one to throw behind him at the summit.

The cock bones placed on the glass mountain become steps, and the final bone becomes a highway by which the horse can ascend.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars BOYISLAV, YOUNGEST OF TWELVE. / THE TABLE, THE PACK, AND THE BAG. / THE KING OF THE TOADS. / THE MOUSE-HOLE, AND THE UNDERGROUND KINGDOM.; lines 9862-9967 confidence: medium

At the mouse-hole the earth opens; Yarmil enters an open country with a white marble castle, where an entirely white lady gives him a white steed that carries him through the air to a brilliant castle and garden.

A silent white lady provides a white steed that rises through the air with Yarmil and brings him to a brilliant castle.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars BOYISLAV, YOUNGEST OF TWELVE. / THE TABLE, THE PACK, AND THE BAG. / THE KING OF THE TOADS. / THE MOUSE-HOLE, AND THE UNDERGROUND KINGDOM.; lines 9969-10081 confidence: medium

Yarmil takes a diamond-set casket from the pan, puts the toad in the pan, mounts the waiting white steed, and is carried through the air to the white castle, where the white lady exchanges horses.

The white steed rises into the air and flies with Yarmil, disregarding the bit, between the golden castle and white castle.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars CHEKH MYTHS AND FOLK-TALES. / BOYISLAV, YOUNGEST OF TWELVE. / THE TABLE, THE PACK, AND THE BAG. / THE KING OF THE TOADS.; lines 9328-9447 confidence: medium

The fiery man leads the fisherman to a high cliff with stone steps, gives him an herb to keep always, and tells him the steps will bring him to a high mountain overlooking a fish-rich lake where he may fish on Mondays.

Stone steps, a high mountain, and a mighty wind carry the fisherman to an unknown forested country with a broad lake prepared for his fishing.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars GO TO THE VERGE OF DESTRUCTION AND BRING BACK SHMAT-RAZUM. / MARYA MOREVNA. / VARIANT OF THE RESCUE OF IVAN TSAREVICH AND THE WINNING OF THE COLT. / YELENA THE WISE.; lines 6997-7113 confidence: high

The six-headed serpent explains that Yelena's suitors must hide three times or be beheaded; he gives Ivan flint and steel and tells him to summon a blue-winged eagle with steppe fire and a giant pike by putting fire into the sea.

Ivan uses sparks from flint and steel to set fire to the steppe, summoning an eagle that carries him above the clouds, and to the sea, summoning a pike that hides him in the depths.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars INTRODUCTION. / JEREMIAH CURTIN. / RUSSIAN MYTHS AND FOLK-TALES. / THE THREE KINGDOMS,--THE COPPER, THE SILVER, AND THE GOLDEN.; lines 783-914 confidence: high

Ivan rides to a forest castle, meets an old man who calls him nephew, and receives a ball that will lead him to mountains, a cave, and iron claws.

Ivan enters a cave, receives iron claws on his hands and feet, and climbs steep mountains for a month until reaching the top.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars INTRODUCTION. / JEREMIAH CURTIN. / RUSSIAN MYTHS AND FOLK-TALES. / THE THREE KINGDOMS,--THE COPPER, THE SILVER, AND THE GOLDEN.; lines 916-1050 confidence: medium

Nastasya tells Ivan to hide under her purple robe, seize Whirlwind’s club, hold it through the flight, drink from the left tub, take Whirlwind’s sword, cut off his head with one blow, and refuse the voices urging a second strike.

Whirlwind rises into the sky with Ivan and carries him over mountains, seas, and the whole world while Ivan keeps hold of the club.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars MAGYAR MYTHS AND FOLK-TALES. / THE POOR MAN, AND THE KING OF THE CROWS. / THE USELESS WAGONER. / MIRKO, THE KING'S SON.; lines 12650-12786 confidence: medium

Mirko says he sees "a summitless, high glass mountain, as steep as the side of a house," and the steed says they must cross it.

Mirko and the steed must cross a summitless high glass mountain, and from there the earth appears as a round shape behind them.
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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 eldest says that with a forge in the court-yard, he would “forge a pillar reaching to the sky.”

The eldest brother says he can forge a pillar to the sky, and the second says he can climb it and see all lands.
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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 7261-7368 confidence: medium

The eldest Simeon forges an iron pillar to the sky; the second climbs it and sees Yelena sitting under a window in the distant kingdom.

A sky-high iron pillar is forged, and the second Simeon climbs it to see Yelena in the far kingdom.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE KING OF THE TOADS. / THE MOUSE-HOLE, AND THE UNDERGROUND KINGDOM. / THE CUIRASSIER AND THE HORNED PRINCESS. / THE TREACHEROUS BROTHERS.; lines 10873-10999 confidence: medium

The king gives Jalmir a carriage and four servants; outside town Jalmir dismisses them, goes alone to the pear-tree, and finds a splendid white steed that speaks with a human voice.

The white steed speaks, carries Jalmir through the air, identifies the brothers, and advises Jalmir how to act.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE KING OF THE TOADS. / THE MOUSE-HOLE, AND THE UNDERGROUND KINGDOM. / THE CUIRASSIER AND THE HORNED PRINCESS. / THE TREACHEROUS BROTHERS.; lines 11711-11827 confidence: medium

The eagle fetches her brother to carry Jalmir; she locates his steed under the old pear-tree before the southern gate, and her brother carries Jalmir through the air and sets him down near the tree.

The eagle's brother carries Jalmir high through the air to his steed, and the white steed then flies swiftly toward the princess.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE POOR MAN, AND THE KING OF THE CROWS. / THE USELESS WAGONER. / MIRKO, THE KING'S SON. / THE REED MAIDEN.; lines 13251-13331 confidence: high

The old woman cuts out three golden hairs, explains that a fairy gave them to the king's son's father, gives them with a latch-string, and directs the king's son to a mountain that supports the heavens to summon a steed.

The king's son is told to climb, and then climbs, a very high mountain described as supporting the heavens.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE POOR MAN, AND THE KING OF THE CROWS. / THE USELESS WAGONER. / MIRKO, THE KING'S SON. / THE REED MAIDEN.; lines 13251-13331 confidence: medium

The magic steed speaks, asks how fast to travel, and says that before going to the dark islands they must visit the Sun's bright antechamber and take one burning ray.

The steed states that dense darkness reigns in the islands and that they must go to the Sun's bright antechamber to take one burning ray.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE POOR MAN, AND THE KING OF THE CROWS. / THE USELESS WAGONER. / MIRKO, THE KING'S SON. / THE REED MAIDEN.; lines 13333-13433 confidence: high

Dawn appears after the darkness parts, is identified as the daughter of the Sun, seats the prince on her winged steed, and flies across the vault of heaven.

Dawn, daughter of the Sun, carries the king's son across the vault of heaven, over the razor bridge, through metallic forests, and to her sky garden.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE THREE KINGDOMS,--THE COPPER, THE SILVER, AND THE GOLDEN. / IVAN TSAREVICH, THE FIRE-BIRD, AND THE GRAY WOLF. / THE FEATHER OF BRIGHT FINIST THE FALCON. / WATER OF YOUTH, WATER OF LIFE, AND WATER OF DEATH.; lines 2904-3023 confidence: high

Near home, Ivan’s elder brothers have guards posted, meet him on the road, drug him, take the flask of healing water, and throw him into a deep pit; Ivan comes out in the underground kingdom.

After entering the underground kingdom, Ivan asks the great bird to bear him into the upper world, and she flies him there.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore FOOTNOTES: / CHAPTER III. / MYTHOLOGICAL. / SOZH AND DNIEPER.; lines 9686-9765 confidence: medium

Only the youngest, Prince Vasily, climbs the steep hill to the palace where his mother and Vikhor live; his mother feeds and hides him and instructs him to greet Vikhor as father, seize his right little finger, and go wherever he flies.

Only the youngest, Prince Vasily, climbs the steep hill to the palace where his mother and Vikhor live.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / MYTHOLOGICAL.; lines 3284-3379 confidence: high

The passage says the Snake’s place may be taken by other magical beings in tales where three brothers seek a trespasser or spirited-away female relative, reach an underground opening or inaccessible hill, and the youngest descends or ascends through copper, silver, and gold kingdoms before returning and being deserted by his brothers.

The summarized tale pattern has the youngest brother descending or ascending through otherworldly kingdoms, and the Norka excerpt ends with the beast escaping beneath a stone into the other world and challenging the prince to enter.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / MYTHOLOGICAL.; lines 3619-3697 confidence: high

The passage says many skazkas, including Norka variants, involve a youngest prince lowered underground or raised to an enchanted upper realm, and elder brothers almost always attempt to kill him when he is about to cross back between the realms.

Russian skazkas include a prince lowered underground or raised to an upper realm, with elder brothers trying to kill him at the boundary between realms.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / MYTHOLOGICAL.; lines 4459-4592 confidence: high

Prince Ivan reaches a tremendously high, steep mountain, meets his brothers, and finds a one-hundred-and-fifty-pood iron rock with an inscription promising an opened way to whoever flings it against the mountain. The elder brothers cannot lift it; Ivan throws it and a ladder appears.

An unclimbable mountain becomes passable only after Prince Ivan throws the iron rock, causing a ladder to appear.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / MYTHOLOGICAL.; lines 4719-4826 confidence: high

In “Prince Arikad,” the Queen-Mother is carried off by the Whirlwind; her youngest son climbs a hill with iron hooks, kills Vikhor, lowers rescued women by hide rope, and the brothers cut the rope and enforce an oath by eating earth.

In “Prince Arikad,” the youngest son climbs a hill with iron hooks, kills Vikhor, and lowers his mother and three other women to safety.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / MYTHOLOGICAL.; lines 5151-5296 confidence: medium

After release, the Eagle rises high, returns, and tells the king to sit on its back so they can fly together; they reach the blue sea.

The grown Eagle carries the king on its back, flies over seas, and then beyond thrice nine lands toward the house of the Eagle’s sister.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore LI. THE HASTY WORD 370 / RUSSIAN FOLK-TALES. / CHAPTER I. / INTRODUCTORY.; lines 1167-1289 confidence: medium

In the “Fox-wailer,” described as a variant of “Jack and the Beanstalk,” an old man carries his wife in a bag up a beanstalk to heaven, drops her, then asks a bear, wolf, and fox to wail; the fox’s wail wins the promised fowls.

The old man attempts to carry his wife in a bag up a beanstalk to heaven.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore MAGIC AND WITCHCRAFT. / FOOTNOTES: / CHAPTER V. / GHOST STORIES.; lines 12542-12671 confidence: high

The old man’s cabbage grows through floor and ceiling to the sky; he climbs it, cuts a hole in the sky, passes through, and sees a mill that produces pie, cake, and stewed grain when it turns.

The old man climbs a cabbage-stalk that reaches the sky, cuts an opening in the sky, and enters the region beyond it.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore MAGIC AND WITCHCRAFT. / FOOTNOTES: / CHAPTER V. / GHOST STORIES.; lines 12542-12671 confidence: medium

The old man eats, drinks, sleeps, descends to earth, tells the old woman about the food-producing mill in heaven, and has her get into a sack so he can carry her up.

The old woman is carried upward in a sack during the ascent to heaven, but falls and is smashed when the sack slips.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore MAGIC AND WITCHCRAFT. / FOOTNOTES: / CHAPTER V. / GHOST STORIES.; lines 12673-12761 confidence: high

The commentator says the Beanstalk myth is found among many peoples in distant regions, notes American and Malayo-Polynesian heaven-tree versions, and says European and Russian forms are often fragmentary introductions to other stories.

Several variants describe a bean or pea growing from the ground or cottage up to heaven and becoming climbable by a human figure.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore MAGIC AND WITCHCRAFT. / FOOTNOTES: / CHAPTER V. / GHOST STORIES.; lines 12673-12761 confidence: high

In another variant, a bean grows through the house to heaven; the grandfather climbs up, finds a hut made of pancakes, white bread, and buttered curds, eats there, and encounters twelve sister-goats with one to twelve eyes; he charms eyes to sleep but misses the twelfth goat’s last eye and is caught.

In two variants, the climber reaches heaven and enters a hut or house with abundant food, eating there before being detected or pursued.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore MAGIC AND WITCHCRAFT. / FOOTNOTES: / CHAPTER V. / GHOST STORIES.; lines 12763-12889 confidence: medium

An acorn under the floor grows into an oak to the skies; the old man climbs to heaven and brings back a hand-mill and golden-combed cock; the mill grinds pies and pancakes.

Both heavenly variants involve a plant—the sky-reaching oak or pea-stalk—used to reach heaven or a heavenly cottage.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore MAGIC AND WITCHCRAFT. / FOOTNOTES: / CHAPTER V. / GHOST STORIES.; lines 12763-12889 confidence: high

The first two goats' senses are put to sleep, but the third retains its fourth eye and ear; the old woman says she came from earth to heaven, receives gifts, returns, and later falls with husband and granddaughter when the stalk breaks.

During the second ascent, the pea-stalk breaks; the climbers fall headlong and are never heard of again.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore SOZH AND DNIEPER. / FOOTNOTES: / CHAPTER IV. / MAGIC AND WITCHCRAFT.; lines 10946-11073 confidence: medium

Ivan weeps at his father's grave; the dead father comes out, promises help, whistles, and summons a horse accompanied by quaking earth and flame from its ears and nostrils.

A horse summoned by the dead father transforms Ivan and carries him in high leaps toward Princess Helena until he reaches and kisses her.
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Sixty Folk-Tales from Exclusively Slavonic Sources VII.--GEORGE WITH THE GOAT. / VIII.--GODMOTHER DEATH. / IX.--THE FOUR BROTHERS. / X.--THE THREE LEMONS.; lines 2447-2535 confidence: high

The ogre points with his golden club and says the black knoll is the glass hill, where "on the top of the hill stands a tree, and on the tree hang three lemons."

The prince seeks three lemons located on a tree atop the glass hill, travels there, ascends the otherwise smooth hill, and obtains the fruit.
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Sixty Folk-Tales from Exclusively Slavonic Sources VII.--GEORGE WITH THE GOAT. / VIII.--GODMOTHER DEATH. / IX.--THE FOUR BROTHERS. / X.--THE THREE LEMONS.; lines 2447-2535 confidence: high

The prince throws away dumplings; they fasten to the glass and form steps. He uses leaden, silver, and golden dumplings to ascend to the topmost ridge.

Dumplings thrown away by the prince fasten to the glass hill and form steps that allow him to climb.
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Sixty Folk-Tales from Exclusively Slavonic Sources XIV.--RIGHT ALWAYS REMAINS RIGHT. / XV.--LITTLE RED HOOD. / XVI.--CUDGEL, BESTIR YOURSELF! / XVII.--PRINCE UNEXPECTED.; lines 3866-3950 confidence: medium

The fugitives take hands, ascend to the place from which they had descended into the subterranean realm, find the same sea, shore, meadow, and horse, and ride away.

The prince and princess ascend to the spot from which they had descended into the subterranean realm and resume flight on the surface.
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Sixty Folk-Tales from Exclusively Slavonic Sources XLIX.--KURENT THE PRESERVER. / L.--KURENT AND MAN. / LI.--THE HUNDRED-LEAVED ROSE. / LII.--KRALJEVITCH MARKO.; lines 8447-8477 confidence: medium

The Vila begs Marko to release her, promising to bring Andro back to life and give a wondrous horse able to fly in the air; she revives Andro with grasses, and Marko obtains the horse.

The Vila promises Marko a wondrous horse by which he will be able to fly in the air, and Marko obtains it.
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Sixty Folk-Tales from Exclusively Slavonic Sources XLVI.--THE TWO BROTHERS. / XLVII.--THE ORIGIN OF MAN. / XLVIII.--GOD'S COCK. / XLIX.--KURENT THE PRESERVER.; lines 8041-8068 confidence: high

Mankind perishes by the flood; Kranyatz alone survives and flees higher until the water floods the last mountain.

Kranyatz flees higher as the water rises and survives when Kurent extends the vine higher than the clouds.
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Sixty Folk-Tales from Exclusively Slavonic Sources XLVII.--THE ORIGIN OF MAN. / XLVIII.--GOD'S COCK. / XLIX.--KURENT THE PRESERVER. / L.--KURENT AND MAN.; lines 8071-8117 confidence: medium

Kurent proposes a third contest with arrows at a mountain rising above the clouds to the celestial table; the cock there guards God's provisions. Kurent's arrow returns after eight days, while man's returns on the tenth day with the cock spitted on it.

The mountain rises above the clouds and reaches the celestial table where the cock watches God's provisions; arrows are shot upward in that setting.
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Sixty Folk-Tales from Exclusively Slavonic Sources XLVII.--THE ORIGIN OF MAN. / XLVIII.--GOD'S COCK. / XLIX.--KURENT THE PRESERVER. / L.--KURENT AND MAN.; lines 8119-8171 confidence: medium

Kurent again produces wine and mixes in black blood from an opened vein. He finds the man on a high mountain at God's table, eating roast meat prepared for God, while the man fears God may come and smite him.

The man reaches a high mountain where God's table is located, and after punishment he can no longer go uphill to the celestial table.
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Sixty Folk-Tales from Exclusively Slavonic Sources XLVIII.--GOD'S COCK. / XLIX.--KURENT THE PRESERVER. / L.--KURENT AND MAN. / LI.--THE HUNDRED-LEAVED ROSE.; lines 8263-8314 confidence: high

The editor says No. 53 enters cloudland, includes representatives of the Clashing Rocks or Symplegades through which the Argo passed, and shows South Slavonian Vilas as cloud-dwellers; a journey to cloudland is needed to find their king's daughter.

The editor says a journey has to be made into cloudland to find the daughter of the king of the Vilas.
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Sixty Folk-Tales from Exclusively Slavonic Sources XXIV.--GOD KNOWS HOW TO PUNISH MAN. / XXV.--THE GOOD CHILDREN. / XXVI.--THE DEVIL AND THE GIPSY. / XXVII.--GOD AND THE DEVIL.; lines 4989-5066 confidence: high

After making land, God ascends to heaven; the devil follows, hears angels praising God, and becomes annoyed that no one rejoices at his arrival.

After making land, God ascends to heaven and the devil follows him there.
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The Epic Songs of Russia APPENDIX. / THE ALAT7R STONE. / VOLGA VSESLAVICH. / VOLGA AND MIKULA; lines 10879-11001 confidence: medium

The Russian peasant is said to see the plough that Mikula hurled heavenward in the constellation Orion.

The passage says Russian peasants see the plough Mikula hurled heavenward in Orion.
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The Epic Songs of Russia DOBRYNYA AND ALYOSHA. / ILYA OF MUROM AND TZAR KALIN. / THE CYCLE OF NOVGOROD. / VASILY BUSLAEVICH, THE BRAVE OF NOVGOROD.; lines 10230-10391 confidence: high

After two weeks' sailing, Vasily sees Sorochinsky mountain, ascends it, encounters the inscribed stone which he does not believe, leaps across it with his bodyguard, tries to leap lengthwise, falls, is killed on the stone, and is buried where the empty skull had lain.

Vasily ascends Sorochinsky mountain, disregards the inscribed stone, tests himself by leaping, and is killed on the stone.
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The Epic Songs of Russia NIGHTINGALE BUDIMIROVICH THE SAILOR HERO, / DANILO THE HUNTSMAN AND HIS WIFE. / DOBRYNYA AND ALYOSHA. / ILYA OF MUROM AND TZAR KALIN.; lines 8974-9124 confidence: medium

Ilya saddles Cloudfall and rides out; only a smoke-wreath is seen on the plain, springs burst from the horse's hoof-strikes, and Ilya reaches a lofty mountain crest to look for Russian heroes.

Ilya reaches the crest of a lofty mountain to look on all sides for absent Russian heroes and then sees Alyosha Popovich's camp.
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The Epic Songs of Russia NIGHTINGALE BUDIMIROVICH THE SAILOR HERO, / DANILO THE HUNTSMAN AND HIS WIFE. / DOBRYNYA AND ALYOSHA. / ILYA OF MUROM AND TZAR KALIN.; lines 9296-9452 confidence: medium

Ilya meets the twelve heroes, and all thirteen ride against the Tatar horde. After five hours of slaughter, they boast that if there were a ladder to heaven, they would climb it and destroy the heavenly host.

The heroes say they would climb a ladder to heaven and destroy the heavenly host; immediately afterward, enemies multiply and the Russian heroes turn on one another.
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The Epic Songs of Russia THE ALAT7R STONE. / VOLGA VSESLAVICH. / VOLGA AND MIKULA / ILYA OP MUROM.; lines 11004-11114 confidence: medium

The narrator calls Ilya a purely mythical personage, an incarnation of the Thunder-god and successor of Perun, Christianized as Ilya the Prophet because of Elijah's fiery chariot; he is associated with heaven, lightning, rain, thunder-clouds, darkness, and battles against evil powers like Thor and Indra.

The passage explains Ilya's peasant Christian identity as Ilya the Prophet by reference to Elijah's fiery chariot and translation to heaven.
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taoist

Chuang Tzŭ: Mystic, Moralist, and Social Reformer A. L. M. / CHAPTER I. / B.C. 1766. / B 2; lines 1306-1458 confidence: medium

Lieh Tzu rides the wind and travels for up to fifteen days but still depends on it; the text imagines one charioted by Heaven and Earth, driving the elements through For-Ever, depending on nothing.

Lieh Tzu rides the wind, and the reported divine man rides clouds with flying dragons beyond mortality.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer B.C. 481. / CHAPTER XL / K 2 / CHAPTER XII.; lines 6744-6910 confidence: medium

The Yellow Emperor travels north of the Red Lake, ascends the K'un-lun Mountains, returns south, and loses his magic pearl; a note glosses it as his spiritual part or soul.

The Yellow Emperor ascends the K'un-lun Mountains and, on returning south, loses the magic pearl.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer B.C. 481. / CHAPTER XL / K 2 / CHAPTER XII.; lines 6744-6910 confidence: medium

The warden describes the true Sage as quail-like, fledgling-like, and bird-like without trace; with Tao he is in harmony, without Tao he cultivates virtue in retirement; after a thousand years he rides white clouds to the kingdom of God and rests securely beyond the three evils. Yao follows him, but the warden says to begone.

The true Sage is described as cultivating virtue in retirement when Tao is absent and, after a thousand years, riding white clouds to the kingdom of God, where the three evils do not reach and he rests in eternity.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER IV. / CHAPTER V. / CHAPTER VI. / CHAPTER VII.; lines 4821-4990 confidence: medium

T'ien K^n travels south of the Yin mountain to the river Liao and asks a Sage about governing the empire. The Sage rejects the question, says God has just turned him out a man, and speaks of soaring on light pinions beyond the cardinal points to Nowhere and Nothingness.

The Sage says he can be borne on light pinions beyond the cardinal points to the land of nowhere and the domain of nothingness.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER XXIII. / CHAPTER XXIV. / CHAPTER XXV. / CHAPTER XXVI.; lines 15793-15903 confidence: medium

Man has a spacious domain and the mind may roam to heaven; without room, faculties conflict, and some become hermits in forests or mountains.

The mind may roam to heaven, and those in deep forests or lofty mountains are described as becoming hermits.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER I. / B.C. 1766. / B 2 / CHAPTER II.; lines 2243-2391 confidence: high

Wang I calls the Perfect Man a spiritual being who would not suffer heat, cold, or fear amid cosmic disasters and who would mount clouds, drive the sun and moon, and pass beyond the external world where death and life have no victory.

The Perfect Man is a spiritual being who is unaffected by cosmic disasters, mounts clouds, drives the sun and moon, and passes beyond the external world where life and death no longer prevail.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER III. / CHAPTER IV. / CHAPTER V. / CHAPTER VI.; lines 4177-4356 confidence: high

P'ing I obtains Tao and rules streams; Chien Wu obtains Tao and dwells on Mount T'ai; the Yellow Emperor obtains Tao and soars upon clouds to heaven.

The Yellow Emperor obtains Tao and soars on clouds to heaven; Fu Yueh obtains Tao and is enrolled among the stars, charioted and drawn by constellations.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER III. / CHAPTER IV. / CHAPTER V. / CHAPTER VI.; lines 4358-4517 confidence: medium

Tzu Sang Hu, Meng Tzu Fan, and Tzu Ch'in Chang discuss being and not being, doing and not doing, mounting to heaven, roaming through clouds, passing beyond space, and oblivion of existence; they smile and become friends.

The three companions ask who can mount to heaven, roam through clouds, pass beyond space, and remain oblivious of existence without end.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER XIX. / CHAPTER XX. / CHAPTER XXL / CHAPTER XXII.; lines 12825-13001 confidence: low

No-beginning says one who replies to questions about Tao does not know Tao, that asking and answering about Tao are vain or unreal, and that such a person is unfit to roam over K'un-lun peak or soar into the Supreme Void.

No-beginning says one who mishandles questions about Tao is unfit to roam over K'un-lun peak or soar into the Supreme Void.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER XVI. / O 2 / CHAPTER XVII. / CHAPTER XIX.; lines 10377-10526 confidence: medium

Lieh Tzu asks Kuan Yin how the perfect man can walk through solid bodies, pass through fire without being burnt, and scale highest heights without fear.

The perfect man is described as walking through solid bodies, passing through fire without burning, and scaling highest heights without fear.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER XVII. / CHAPTER XIX. / CHAPTER XX. / CHAPTER XXL; lines 12187-12315 confidence: medium

Po Hun Wu Jen says this is only ordinary-condition shooting and proposes ascending a high mountain to a thousand-foot precipice for an extraordinary-condition test.

The passage sets up a high-mountain precipice test in which outward skill is insufficient unless composure remains unchanged before danger.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER XVII. / CHAPTER XIX. / CHAPTER XX. / CHAPTER XXL; lines 12187-12315 confidence: medium

Wu Jen says the perfect man soars to the blue sky, dives to the yellow springs, or flies to compass extremes without change of countenance, while Lieh Tzu is terrified and dazed.

Wu Jen says the perfect man can soar to the sky, dive to the yellow springs, or go to compass extremes without change of countenance.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER XXXI. / CHAPTER XXXII. / CHAPTER XXXIII. / INDEX; lines 20755-21074 confidence: low

“Translation (as of Enoch), 230.”

The index has an entry “Translation (as of Enoch), 230.”
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER XL / K 2 / CHAPTER XII. / CAP. XII; lines 7153-7308 confidence: high

The divine man rides upon the glory of the sky until his form can no longer be discerned, called absorption into light; he fulfills destiny, acts with nature, is at one with God and man, affairs cease, all things revert to their original state, called envelopment in darkness.

The divine man rides upon the glory of the sky, his form becomes indiscernible, he is absorbed into light, is at one with God and man, and is linked with things reverting to their original state and envelopment in darkness.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER XV. / CHAPTER XVI. / O 2 / CHAPTER XVII.; lines 9812-9959 confidence: medium

The well-frog is astonished; Kung Tzu Mou says limited knowledge cannot understand Chuang Tzu, comparing it to a mosquito carrying a mountain, an ant swimming a river, viewing sky through a tube, and pointing at earth with an awl. He describes Chuang Tzu as moving below, soaring above, beyond directions, engulfed in the unfathomable, and returned from chaos to Tao.

Chuang Tzu is said to move below while soaring to heaven, to be beyond north, south, east, and west, and to have gone back from chaos to Tao.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER XV. / CHAPTER XVI. / O 2 / CHAPTER XVII.; lines 9812-9959 confidence: low

Chuang Tzu visits Hui Tzu and begins speaking of a southern bird, a kind of phoenix, that starts from the south sea to fly to the north sea; the provided text ends after mentioning an associated tree.

Chuang Tzu begins a parable about a southern bird, a kind of phoenix, flying from the south sea to the north sea.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer CONTENTS, / HERBERT A. GILES. / A. L. M. / CHAPTER I.; lines 1189-1288 confidence: high

At the equinox the Rukh prepares for the southern ocean, the Celestial Lake; the Record of Marvels says it smites the water for three thousand li, mounts a typhoon to ninety thousand li, and flies for six months.

The Rukh ascends on a typhoon to ninety thousand li and begins a six-month journey south to the Celestial Lake.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer HERBERT A. GILES. / A. L. M. / CHAPTER I. / B.C. 1766.; lines 1290-1304 confidence: high

"wings like clouds across the sky. Upon a typhoon it soars up to a height of ninety thousand"

The Rukh is said to soar upward upon a typhoon to a very great height.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer TRANSLATED FROM THE CHINESE / HERBERT A. GILES / CONTENTS, / HERBERT A. GILES.; lines 690-784 confidence: medium

Moore describes Chuang Tzŭ's first chapter as critical and destructive, exposing ordinary judgments and sense knowledge; he says the gigantic Rukh at 90,000 li is still a mere mote in relation to size.

The Rukh's high flight and the wind-rider's travel are both relativized by still greater perspectives, especially the one who roams through For-Ever.
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The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) BK. XXXII. BRIEF NOTICES OF THE DIFFERENT BOOKS. I61 / Book XXXII. Turen HsiA. / PT.I., SECT.1. THE WRITINGS OF KWANG-8ZE., 165 / PT. I,SECT.I1. THE WRITINGS OF KWANG-8ZE. 167; lines 8977-9066 confidence: high

The phang bird has a back like the Thai mountain and wings like clouds; on a whirlwind it rises 90,000 li, reaches beyond clouds, bears the blue sky, and heads to the southern ocean.

The phang rises on a whirlwind for 90,000 li, moves beyond cloudy vapours, and bears the blue sky while heading south.
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The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) BK. XXXII. BRIEF NOTICES OF THE DIFFERENT BOOKS. I61 / Book XXXII. Turen HsiA. / PT.I., SECT.1. THE WRITINGS OF KWANG-8ZE., 165 / PT. I,SECT.I1. THE WRITINGS OF KWANG-8ZE. 167; lines 8977-9066 confidence: medium

“There was Lieh-3ze, who rode on the wind and pursued his way, with an admirable indifference”

Lieh-jze is said to ride on the wind and proceed with admirable indifference.
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The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) Book IV. ZAN KIEN SHIH. / Book V. TEH KauUNG FO. / Book VI. TA 3unG SHIH. / BK.VI. BRIEF NOTICES OF THE DIFFERENT BOOKS. 135; lines 7489-7563 confidence: medium

The Khang-hsi dictionary definition is summarized as “a recluse of the mountain, whose bodily form has been changed, and who ascends to heaven”; the passage adds that this reflects a later phase of Taoism.

A later dictionary definition describes the True Man as a mountain recluse whose body is changed and who ascends to heaven.
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The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) Book XXXII. Turen HsiA. / PT.I., SECT.1. THE WRITINGS OF KWANG-8ZE., 165 / PT. I,SECT.I1. THE WRITINGS OF KWANG-8ZE. 167 / PT. 1. SECT. I. THE WRITINGS OF KWANG-8ZE. I 69; lines 9069-9159 confidence: medium

The passage contrasts one who still returns after fifteen days and waits for something with one who mounts heaven and earth, drives the six elemental energies of the changing seasons, enjoys the illimitable, and has nothing to wait for.

A hypothetical figure mounts heaven and earth, drives the elemental energies of the seasons, enjoys the illimitable, and has nothing to wait for.
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The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) Book XXXIL Lieu Yt-KHAU. / BK. XXXII. BRIEF NOTICES OF THE DIFFERENT BOOKS. I61 / Book XXXII. Turen HsiA. / PT.I., SECT.1. THE WRITINGS OF KWANG-8ZE., 165; lines 8884-8974 confidence: high

A Zi Hsieh is called a record of marvels; it says the phang removes to the Southern Ocean, flaps on water for 3000 li, ascends on a whirlwind 90,000 li, and rests after six months.

The phang departs toward the Southern Ocean and ascends on a whirlwind to 90,000 li before proceeding southward.
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The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) CH, II1. INTRODUCTION. 19 / CH. III. INTRODUCTION. 27 / CH. TH. INTRODUCTION. I / COAPTER IV.; lines 2582-2717 confidence: medium

“But there is the dragon:—I cannot tell how he mounts on the wind through the clouds, and rises to heaven. To-day I have seen Lao-3ze, and can only compare him to the dragon.”

Confucius compares Lao-3ze to a dragon that mounts the wind, passes through clouds, and rises to heaven.
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The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) CH. I. INTRODUCTION. 5 / CHI, INTRODUCTION, 9 / CHAPTER Ih: / CH, II1. INTRODUCTION. 19; lines 2118-2255 confidence: medium

Kwang Khang-yze says he will go with Hwang-Ti to the summit of the Grand Brilliance and through the gate of the dark element, where heaven and earth have Controllers and Yin and Yang have Repositories; he says he maintains original unity and has cultivated himself for 1200 years without bodily decay.

Kwang Khang-yze describes proceeding to the summit of the Grand Brilliance and entering the gate of the dark element, alongside references to Yin and Yang repositories.
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The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) PT, I, SECT. X. THE WRITINGS OF KWANG-8ZE. 379 / PT. II. SECT.X. THE WRITINGS OF KWANG-3ZE. 3281 / PT, 1. SECT. X. THE WRITINGS OF KWANG-8ZE. 3283 / PT. II1.SECT. X. THE WRITINGS OF KWANG-8ZE, 385; lines 18631-18759 confidence: medium

A wang-jze is described as planting his foot on the Yellow Springs, rising to the Empyrean, moving freely in all directions, and returning from the obscure to the intelligible.

A wang-jze is described as moving from the Yellow Springs below the earth to the Empyrean, disregarding cardinal directions, and passing from obscurity to intelligibility.
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The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) PT, I. SECT.V. THE WRITINGS OF KWANG-8ZE. 225 / PT. 1, SECT. V. THE WRITINGS OF KWANG-8ZE. 229 / PT.I,SECT.V. THE WRITINGS OF KWANG-8ZE. 235 / PT.I, SECT. VI. THE WRITINGS OF KWANG-38ZE. 237,; lines 12025-12122 confidence: medium

The True men of old are described as not seeking heroic accomplishment or laying plans, making mistakes without repentance, succeeding without self-complacency, ascending heights without fear, passing through water dry, going into fire unburnt, and reaching the Tao by knowledge.

The True men ascend the loftiest heights without fear, pass through water without wetness, go into fire without burning, and are said to ascend to and reach the Tao.
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The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) PT. 1. SECT.VI. THE WRITINGS OF KWANG-8ZE. 239 / PT, IOSECT.VI, THE WRITINGS OF KWANG-38ZE, 241 / PT.I, SECT. VI. THE WRITINGS OF KWANG-8ZE. 243 / PT, I. SECT.VI. THE WRITINGS OF KWANG-8ZE. 245; lines 12411-12502 confidence: medium

Named figures obtain “It”: Yii-kAiang is set on the North Pole; Hsi Wang-m@ has her seat in Shao-kwang; no one knows Its beginning or end; Phang 30 lives from the lord of Yii to the Five Chiefs; Fa Yiieh becomes chief minister to W4-ting and after death mounts the eastern Milky Way, riding Sagittarius and Scorpio, to take a place among the stars.

Several figures obtain “It” and receive effects including celestial positioning, longevity, political office, and Fa Yiieh’s posthumous ascent to the stars.
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The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) PT. I. SECT, V. THE WRITINGS OF KWANG-8ZE. 223 / BOOK V. / Part I. Serctrion V. / PT, I. SECT.V. THE WRITINGS OF KWANG-8ZE. 225; lines 11501-11647 confidence: medium

The respondent discusses preserved original endowment, a brave soldier affecting an army of nine hosts, and an ideal person ruling heaven and earth, using the body as lodging, unifying knowledge, possessing a mind that never dies, and hypothetically ascending far on high.

The respondent says that if the ideal person chose a day to ascend far on high, men would seek to follow him there.
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The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) PT. II, SECT. 11, -THE WRITINGS OF KWANG-3ZE. 285 / PT, II, SECT. 111. THE WRITINGS OF KWANG-8ZE. 287 / PT. 11. SECT. 1V. THE WRITINGS OF KWANG-8ZE. 291 / PT, II. SECT.IV. THE WRITINGS OF KWANG-8ZE. 295; lines 14550-14687 confidence: medium

After nineteen years on the throne, Hwang-Ti hears that Kwang Khang-3ze lives on the summit of Khung-thung and goes to see him.

Hwang-Ti travels to the summit of Khung-thung to consult Kwang Khang-3ze, whom he believes to know the perfect Tao.
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The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) PT. II, SECT. 11, -THE WRITINGS OF KWANG-3ZE. 285 / PT, II, SECT. 111. THE WRITINGS OF KWANG-8ZE. 287 / PT. 11. SECT. 1V. THE WRITINGS OF KWANG-8ZE. 291 / PT, II. SECT.IV. THE WRITINGS OF KWANG-8ZE. 295; lines 14690-14813 confidence: medium

Kwang Kang-ze speaks of proceeding to the summit of the Grand Brilliance, source of the bright expanding element, and entering the gate of the Deepest Obscurity, source of the dark repressing element; there are controllers of heaven and earth and repositories of Yin and Yang.

Kwang Kang-ze speaks of going to the summit of the Grand Brilliance and through the gate of the Deepest Obscurity, linked to bright expanding and dark repressing elements, with repositories of Yin and Yang.
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The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) PT. II, SECT. 11, -THE WRITINGS OF KWANG-3ZE. 285 / PT, II, SECT. 111. THE WRITINGS OF KWANG-8ZE. 287 / PT. 11. SECT. 1V. THE WRITINGS OF KWANG-8ZE. 291 / PT, II. SECT.IV. THE WRITINGS OF KWANG-8ZE. 295; lines 14690-14813 confidence: medium

Kwang Kang-ze says he will enter the gate of the Unending, enjoy the fields of the Illimitable, blend his light with sun and moon, endure with heaven and earth, and abide alone while others may die.

Kwang Kang-ze says he will enter the gate of the Unending, enjoy the fields of the Illimitable, blend his light with the sun and moon, and endure while heaven and earth endure.
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The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) PT. II, SECT. V. THE WRITINGS OF KWANG-38ZE, 313 / PT. II. SECT. V. THE WRITINGS OF KWANG-8ZE, 315 / PT. W. SECT. V. THE WRITINGS OF KWANG-3ZE. 317 / PTS SECT.V. THE WRITINGS OF KWANG-8ZE. 323; lines 15798-15891 confidence: high

Men of the highest spirit-like qualities mount up on light; bodily limitations vanish; they are bright and ethereal, exhaust their endowed powers, and have the joy of heaven and earth while affairs melt away.

Spirit-like men mount up on light and the limitations of the body vanish.
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The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) PT. II. SECT. IV. THE WRITINGS OF KWANG-8ZE. 301 / PT. II. SECT. IV. THE WRITINGS OF KWANG-8ZE. 303 / PT, I. SECT. 1V. THE WRITINGS OF KWANG-8ZE. 305 / PT. II. SECT. V. THE WRITINGS OF KWANG-38ZE. UY; lines 15257-15351 confidence: medium

Hwang-Ti is described as being north of the Red-water, ascending Khwan-lun, looking south, returning home, and losing his dark-coloured pearl.

Hwang-Ti ascends Khwan-lun, looks south, returns, and then the loss and search for the pearl occur.
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The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) PT. II. SECT. IV. THE WRITINGS OF KWANG-8ZE. 303 / PT, I. SECT. 1V. THE WRITINGS OF KWANG-8ZE. 305 / PT. II. SECT. V. THE WRITINGS OF KWANG-38ZE. UY / PT. II, SECT. V. THE WRITINGS OF KWANG-38ZE, 313; lines 15354-15437 confidence: high

“After a thousand years, tired of the world, he leaves it, and ascends among the immortals. He mounts on the white clouds, and arrives at the place of God.” The same speech says the three forms of evil do not reach him and his person is free from misfortune.

The sage leaves the world after a thousand years, ascends among the immortals, mounts white clouds, and reaches the place of God.
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The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) PT.1,SECT.11. THE WRITINGS OF KWANG-8ZE. 185 / PT. I, SECT. 11. THE WRITINGS OF KWANG-8ZE. 187 / PT. I. SECT. 11. THE WRITINGS OF KWANG-8ZE. 189 / PT. I. SECT... THE WRITINGS OF KWANG-38ZE, IQI; lines 10033-10119 confidence: medium

"he mounts on the clouds of the air, rides on the sun and moon, and rambles at ease beyond the four seas"; neither death nor life changes him.

The Perfect man mounts clouds, rides the sun and moon, and roams beyond the four seas.
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The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) PT.I, SECT. VI. THE WRITINGS OF KWANG-38ZE. 237, / PT. 1. SECT.VI. THE WRITINGS OF KWANG-8ZE. 239 / PT, IOSECT.VI, THE WRITINGS OF KWANG-38ZE, 241 / PT.I, SECT. VI. THE WRITINGS OF KWANG-8ZE. 243; lines 12308-12408 confidence: high

Hwang-Ti got the Tao and by it ascended the cloudy sky; the note identifies him as an early sovereign to whom important discoveries and inventions are ascribed.

Hwang-Ti obtains the Tao and by it ascends the cloudy sky.
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The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) PT.I, SECT. VI. THE WRITINGS OF KWANG-8ZE. 243 / PT, I. SECT.VI. THE WRITINGS OF KWANG-8ZE. 245 / PT.I.SECT.VI. THE WRITINGS OF KWANG-8ZE. 247 / PT. I, SECT.VI. THE WRITINGS OF KWANG-8ZE. 249; lines 12599-12691 confidence: medium

3ze-sang Hii, Mang 3ze-fan, and 3ze-#/in Kang are named as three friends; one asks about association without thought, action without evident cooperation, mounting into the sky, enjoying the mists, and going beyond limits.

One of the friends asks who can mount into the sky, enjoy himself among the mists, and disport beyond the utmost limits of things.
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The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) PT.I., SECT.1. THE WRITINGS OF KWANG-8ZE., 165 / 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; lines 9162-9253 confidence: high

The man is described as ice-smooth and snow-white, delicate in manner, avoiding the five grains, inhaling wind and drinking dew, mounting clouds, driving flying dragons, roaming beyond the four seas, and using spirit-like powers to heal disease and secure harvests.

The spirit-like man mounts clouds, drives flying dragons, roams beyond the four seas, abstains from grain, and is framed by the note as a full embodiment of Tao.
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The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) PT.I.SECT. VI. THE WRITINGS OF KWANG-8ZE. 251 / PT. I, SECT. VI. THE WRITINGS OF KWANG-8ZE. 257 / PT. 1.SECT.VI. THE WRITINGS OF KWANG-8ZE. 259 / PT. 1. SECT. VII. THE WRITINGS OF KWANG-3ZE. 261; lines 13147-13237 confidence: medium

“mount on the bird of the light and empty air, proceed beyond the six cardinal points, and wander in the region of non-entity”

The nameless man says he would mount a bird of light and empty air, proceed beyond the six cardinal points, and wander in nonentity.
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The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) ACTIONS AND THEIR RETRIBUTIONS. 243 / ACTIONS AND THEIR RETRIBUTIONS. 245 / APPENDIXES. / APPENDIX I.; lines 10115-10197 confidence: high

Ko is represented as a miracle worker, intemperate and eccentric; after shipwreck he emerges from beneath water with clothes unwet, walks on the surface, and finally ascends to the sky in bright day.

Ko is said to ascend to the sky in daylight, and highest-order scholars are said to ascend and become officials of Heaven.
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The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) ACTIONS AND THEIR RETRIBUTIONS. 245 / APPENDIXES. / APPENDIX I. / CH. I, THE CLASSIC OF PURITY. 249; lines 10200-10293 confidence: medium

Fragment: 'through the Three Regions ... ascend to, and enter, the Golden Gate.'

The opening fragment describes passing through the Three Regions and ascending to enter the Golden Gate.
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The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) APPENDIX VII. / APP. VII. THE STONE TABLET TO LAO-SZE. 315 / APP. VII. THE STONE TABLET TO LA0-3ZE. 317 / APP. VII. THE STONE TABLET TO LAO-SZE. 319; lines 13419-13476 confidence: high

The note says Taoist monks are called Plumaged or Feathered Scholars because by discipline and pills they can free themselves from the material body and ascend or fly up to heaven; there, as Immortals or Hsien, they form a hierarchy with officers.

The note explains that Plumaged or Feathered Scholars, through discipline and pills, can emancipate themselves from the material body and ascend or fly up to heaven, becoming Immortals.
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The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) Book XXXI. / Book XXXII. / Book XXXIII. / APPENDIX VII.; lines 13112-13204 confidence: high

Refining the body according to the teaching rolls away material traces; the practitioner wears rainbow-hued robes, rides a stork to the purple palace, feasts on gold juice and jade wine, shines like sun and moon, crosses a stream, finds a gate, and mounts misty clouds.

A practitioner who refines the body according to the teaching is described as shedding material traces, wearing rainbow-hued robes, riding a stork to a purple palace, and mounting on misty clouds.
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The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) C 2 / BOOK XXI. / PT. II. SECT. XIV. THE WRITINGS OF A'WANG-3ZE. 47 / PT. II. SECT. XIV. THE WRITINGS OF ZWANG-BZE. 49; lines 2281-2382 confidence: medium

Po-hwan proposes going up a high mountain, among tottering rocks, to an eight-hundred-cubit precipice to test whether Lieh can shoot there; they go to the precipice.

Po-hwan Wu-jan moves the archery test from ordinary display to a high mountain precipice, where Lieh’s fear reveals the limits of his mastery.
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The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) CH. III. HARMONY OF THE SEEN AND UNSEEN. 263 / APPENDIX III. / APP. III. CLASSIC OF THE PIVOT OF JADE. 267 / APPENDIX IV.; lines 11171-11211 confidence: high

The seven precious organs "are not dispersed when the body returns (to the dust)"; refined by the Great Medicine, "the myriad spirits all ascend among the Immortals."

The passage states that, after refinement by the Great Medicine, the myriad spirits ascend among the Immortals.
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The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) CH.III. HARMONY OF THE SEEN AND UNSEEN. 26 1 / CH. III. HARMONY OF THE SEEN AND UNSEEN. 263 / APPENDIX III. / APP. III. CLASSIC OF THE PIVOT OF JADE. 267; lines 10971-11054 confidence: high

The Heaven-honoured One says he occupies himself with the subtle and precious Treatise for Heaven-endowed men, and those who understand it may ascend to the happy seats of the Immortals.

Those who understand the treatise are explicitly said to ascend to the happy seats of the Immortals.
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The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) PT. II. SECT. XI. THE WRITINGS OF X-WANG-3ZE. 3 / PT. II. SECT. XI. THE WRITINGS OF XWANG-3ZE. 5 / BOOK XIX. / Part II. Section XII.; lines 606-723 confidence: medium

Lieh-3ze asks Yin how the perfect man walks under water without obstruction, treads on fire without burning, and walks high above all things without fear.

The perfect man is described as walking under water without obstruction, treading on fire without being burned, and walking high above all things without fear.
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The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) PT. II. SECT. XIV. THE WRITINGS OF A'WANG-3ZE. 47 / PT. II. SECT. XIV. THE WRITINGS OF ZWANG-BZE. 49 / BOOK XXII. / Part II. Section XV.; lines 2468-2549 confidence: medium

Knowledge goes north to Dark Water, ascends Imperceptible Slope, meets Dumb Inaction, asks three questions about the Tao, and receives no answer.

Knowledge twice ascends named heights while seeking an answer about the Tao.
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The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) PT. III. SECT. II. THE WRITINGS OF X-WANG-3ZE. 9 1 / PT. III. SECT. II. THE WRITINGS OF XWANG-3ZE. 99 / H 2 / PT. III. SECT. II. THE WRITINGS OF ATWANG-SZE. IO3; lines 4717-4824 confidence: low

Explanation and knowledge of the Tao are described paradoxically; the Tao ascends and descends, slips from grasp, remains real and unchanged, and inquiry can resolve perplexity.

The Tao is described as 'now ascending, now descending' and slipping from grasp while remaining real.
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The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) PT. III. SECT. XI. THE WRITINGS OF XWANG-3ZE. 2 I 7 / PT. III. SECT. XI. THE WRITINGS OF ZWANG-3ZE. 22 7 / THE THAI-SHANG / THE THAI-SHANG; lines 9597-9697 confidence: high

The three Spirits of the recumbent body reside within a person and ascend on each kang-shan day to the court of Heaven to report guilt; the Hearth spirit does the same on the last day of the moon.

The three Spirits of the recumbent body reside within a person and ascend to the court of Heaven to report wrongdoing.
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arctic inuit

Across Arctic America: Narrative of the Fifth Thule Expedition Across Arctic America: Narrative of the Fifth Thule Expedition / INTRODUCTION; lines 64-142 confidence: medium

Early morning on the summit of East Cape, the steep headland forming the eastern extremity of Siberia.

The passage opens with the narrator on a summit and later says the height and pure air give him a wide outlook over the landscape and his remembered route.
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Across Arctic America: Narrative of the Fifth Thule Expedition CHAPTER III / A WIZARD AND HIS HOUSEHOLD / CHAPTER IV / FINGER-TIPS OF CIVILIZATION; lines 1789-1906 confidence: medium

Other tribe members named the converted group Majulasut, glossed as those who crawl upward, indicating relinquishment of foothold on earth and a desire for release from the existence into which they were born.

The converts are named Majulasut, glossed as those who crawl upward and interpreted in the passage as relinquishing foothold upon earth and seeking release from born existence.
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Across Arctic America: Narrative of the Fifth Thule Expedition CHAPTER V / A PEOPLE BEYOND THE TOUCH / PUKERDLUK, CHIEF OF THE PEOPLE OF THE EDDIES / IGJUGARJUK, CHIEF OF THE WILLOW FOLK AND A NOTABLE WIZARD; lines 2804-2828 confidence: high

"A youth is dead and gone up into the sky"; the Great Spirit colors earth and sky red to receive his soul.

Igjugarjuk explicitly says that a dead youth has gone up into the sky.
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Across Arctic America: Narrative of the Fifth Thule Expedition H2 ACROSS ARCTIC AMERICA / CHAPTER IX / FAITH OUT OF FEAR / MTTEQ CUTTING UP A NEWLY CAPTURED SEAL; lines 5066-5199 confidence: medium

The charm tells the child: the mother’s breasts are full of milk; go suck and drink; go up into the mountain, where from the mountain top the child will find health and win life.

The sick-child charm tells the child to go up into the mountain and says that from the mountain top the child will find health and win life.
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Across Arctic America: Narrative of the Fifth Thule Expedition I4 A CROSS ARCTIC AMERICA / WOMAN'S DRESS, FRONT VIEW / CHAPTER III / A WIZARD AND HIS HOUSEHOLD; lines 1328-1451 confidence: high

Greater angakoqs, or wizards, visit the People of Day and are called Pavungnartut, those who rise up to heaven; the wizard is placed behind a skin curtain, bound with hands behind back and head lashed to knees.

Greater angakoqs are called those who rise up to heaven, and the ritual produces an opening through which the wizard's soul flies upward.
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Across Arctic America: Narrative of the Fifth Thule Expedition WITH NO EDITORS TO SPOIL / THE OWL THAT WOOED A SNOW BUNTING / THE RAVEN AND THE LOON / THUNDER AND LIGHTNING; lines 3493-3528 confidence: medium

After naming the animals, the children choose to be thunder and lightning because humans cannot reach them; they go up into the sky and become thunder and lightning.

The children go up into the sky after deciding to become thunder and lightning, forms that humans cannot reach.
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Ethnology of the Ungava District, Hudson Bay Territory DREN. / TURN! / TURNER.) CHILDREN. 191 / BURIAL CUSTOMS,; lines 2267-2317 confidence: medium

The people are said to believe in a future state: death separates soul from material body; souls go up to the sky, keluk, as Kelugmyut, or down into the earth, Nuna, as Nunamyut; these classes can communicate.

Some souls, including those of people who died by violence or starvation and women who died in childbirth, are said to go to the region above.
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Ethnology of the Ungava District, Hudson Bay Territory PAG THE ILUDSON BAY ESKIMO, / HUDSON BAY ESKIMO, / STORY-TELLING AND FOLK LORE, / THE HUDSON BAY ESKIMO.; lines 6402-6515 confidence: high

In primordial darkness, a girl marks an unknown nightly visitor with soot and discovers he is her brother; after parental scolding, he flees, she pursues him with a brand, he becomes the moon, she becomes the sun, and sparks become stars.

A sister discovers her brother as the unknown visitor, pursues him into the sky with a brand, and the pair become sun and moon while sparks become stars.
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The Eskimo about Bering Strait ANIMAL SYMBOLISM / SCOPE OF ALASKAN FOLKLORE / FLOOD LEGENDS FROM ST MICHAEL / THE CRKATION; lines 27775-27854 confidence: high

Man asks Raven about the sky land; Raven takes him there, and Man sees a beautiful country with small people and strange animals. Raven says it was the first land he made.

Man asks Raven to see the sky land, and Raven takes him there, where he sees Raven's first-made country, people, and animals.
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The Eskimo about Bering Strait CALENDAR OF FESTIVALS / THE TKADING FESTIVAL / FEASTS TO THE DEAD / MORTUARY FEASTS IN GENERAL; lines 22345-22436 confidence: medium

Before a great festival to the dead, further invitation stakes and songs are used; when the opening song begins, shades come from graves to the kashim and assemble in the fire pit under the floor.

The shades ascend from beneath the kashim floor and possess the bodies of their namesakes to obtain offerings.
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The Eskimo about Bering Strait HAVEN TAKES A WIFE / THK RAVEN, THE WHALE, AND THE MINK / THE LONE WOMAN / THE SUN AND THE MOON; lines 29203-29302 confidence: high

After the boy refuses the dish, the sister goes outside, sees a ladder into the sky with a line beside it, takes the line, and ascends; a younger brother sees and alerts the others.

The sister ascends a ladder and line into the sky, the boy follows, and they become sun and moon.
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The Eskimo about Bering Strait MASKS AXB MASKETTES / BUREAU OF AMERICAN ETHNOLOGY / EIGHTEENTH ANNUAL REPORT PL. XCV / MASKS (ABOUT ONE-FOURTH); lines 24438-24492 confidence: low

The image represents the being that "controls the supply of game," is "living in the moon," and shamans go to him "with offerings" to bring game.

The being is usually represented as living in the moon, and shamans are described as pretending to go to him.
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The Eskimo about Bering Strait SCOPE OF ALASKAN FOLKLORE / FLOOD LEGENDS FROM ST MICHAEL / THE CRKATION / XELSONI RAVEN CREATION MYTH 459; lines 27926-28006 confidence: medium

Man and Raven take a long line and grass basket down toward earth; Raven catches ten reindeer, puts them with the old man in the basket, and draws the basket back to the sky.

Man and Raven descend with a long line and grass basket, and Raven draws the basket up to the sky.
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The Eskimo about Bering Strait SCOPE OF ALASKAN FOLKLORE / FLOOD LEGENDS FROM ST MICHAEL / THE CRKATION / XELSONI RAVEN CREATION MYTH 459; lines 28008-28042 confidence: medium

The headman of the sky dwarfs and some of his people have come down to live on earth. The people ask about Man, who went to the sky with Raven; the Raven boy has not heard of Man and cannot fly back to the sky.

After hearing of Man in the sky, the Raven boy tries to fly upward but can rise only a short distance and cannot get back to the sky.
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The Eskimo about Bering Strait SNOW KNIVES (ABOUT ONE-FOURTH' / TOY IMAGES SNOW KNIVES / THE ESKIMO ABOUT BERING STKAIT / MUSIC AND DANCES; lines 21516-21600 confidence: medium

A Cape Prince of Wales man’s song expresses a wish to see spring ships because his tobacco is gone; the song includes climbing a mountain, reaching water, sitting on top, and seeing big boats coming with tobacco.

The Cape Prince of Wales song includes a wish to climb a mountain, sit on top, and look for incoming boats carrying tobacco.
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The Eskimo about Bering Strait THE DISCONTENTED GRASS PLANT / THE FIRE BALL / THE LAND OF DARKNESS / THE RAVEN AND THE MARMOT; lines 30982-31059 confidence: high

A Malemut shaman says a great chief lives in the moon; shamans visit him two at a time; animals live in the moon; after pleasing offerings, the chief gives shamans an animal to release on earth so it becomes numerous again.

Shamans are said to travel up to the chief in the moon, and the narrator shaman says he flew like a bird as high as the sky.
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The Eskimo about Bering Strait THE LONE WOMAN / THE SUN AND THE MOON / THE RED BEAR (TA-KU-KA) / THE STRANGE BOY; lines 29900-29991 confidence: high

Sleeping on the hillside, the shaman sees falling stars, a sky sinking toward him, stars as round holes, and successive sky layers through whose star holes he raises himself.

The shaman sees successive skies sink down and raises himself through star holes until he reaches a village and kashim above the third sky.
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The Eskimo about Bering Strait THE ESKIMO ABOUT BERING STRAIT / EDWARD WILLIAM NELSON / EKRATA / ILLUSTRATIONS'; lines 557-722 confidence: low

The list includes headings for the strong man, Owl-girl, Ak-chik-chu-guk, discontented Grass-plant, tire ball, Land of Darkness, Raven and Marmot, shaman in the moon, Man-worm, migration legend, and origin of the people of Diomede Islands and East Cape, Siberia.

The contents list includes “The shaman in the moon.”
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The Eskimo about Bering Strait WITCHCRAFT / SHADES OF THE DEAD / SHADES OF THE DEAD 423 / SUPERNATURAL POWERS; lines 26111-26188 confidence: high

The moon is believed to house a great man-like being who controls animals; in scarcity shamans go up with offerings, receive an animal if the being is pleased, return to earth, and release it so the species becomes plentiful.

During scarcity, shamans are said to go up to the moon-being with offerings, receive a scarce animal if the being is pleased, return with it, and release it so the species becomes plentiful.
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The Eskimo about Bering Strait WITCHCRAFT / SHADES OF THE DEAD / SHADES OF THE DEAD 423 / SUPERNATURAL POWERS; lines 26190-26272 confidence: high

Shamans describe a bright-faced man in the moon, fear looking directly at him, usually travel in pairs, and claim to climb or fly to the moon or sky.

Shamans are said to climb to the moon, fly to the sky like birds, and possess the power of visiting the moon.
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The Eskimo about Bering Strait XELSONI RAVEN CREATION MYTH 459 / HAVEN TAKES A WIFE / THK RAVEN, THE WHALE, AND THE MINK / THE LONE WOMAN; lines 29051-29153 confidence: medium

In autumn, cranes preparing to fly south see a beautiful young woman alone near the village, gather around her, lift her on widespread wings, and carry her up and away.

Cranes lift the young woman on their wings, carry her far up into the air, and take her away.
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The Eskimo about Bering Strait XELSONI RAVEN CREATION MYTH 459 / HAVEN TAKES A WIFE / THK RAVEN, THE WHALE, AND THE MINK / THE LONE WOMAN; lines 29155-29200 confidence: high

In the St Michael tale, a man and wife have a daughter and son; the son desires his sister, she floats into the sky and becomes the moon, and he pursues her as the sun, causing lunar eclipses when he overtakes and embraces her.

A brother pursues his sister; she floats into the sky and becomes the moon, he becomes the sun, and an eclipse occurs when he overtakes and embraces her.
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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 5378-5484 confidence: high

The woman cuts off her left breast, offers it to her brother, lights a trimming-stick, and is followed by him with another lighted stick; his flame goes out after he falls, hers burns, and they become the sun and moon.

The woman and brother are wafted to the sky as sun and moon; the orphan boy and old man rise into the air as stars; the hunters are transferred to the sky as constellations.
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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 5378-5484 confidence: high

A woman living alone is visited by a silent man who extinguishes her lamps and compels cohabitation; she marks his left cheek with residue from a pot and then sees the marks on her brother in the dancing-house.

The woman identifies the man as her own brother; after pursuit with burning sticks, she becomes the sun and he becomes the moon.
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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 5378-5484 confidence: medium

The woman cuts off her left breast, offers it to her brother, lights a trimming-stick, and is followed by him with another lighted stick; his flame goes out after he falls, hers burns, and they become the sun and moon.

The brother pursues the woman before their sky transformation, the old man is still pursuing the orphan boy after they become stars, and the bear hunt culminates in constellations.
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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 6286-6387 confidence: high

In 'The Man in the Moon,' a man mistreats and strikes his pregnant wife; she calls to the Man in the Moon, who arrives with a sledge drawn by Terie'tiaq and Kanageak, tells her to shut her eyes, and carries her upward through the air to a snow house.

The pregnant woman summons the Man in the Moon, sits on his dog-drawn sledge, shuts her eyes, and travels upward through the air to his snow house.
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The Eskimo of Baffin Land and Hudson Bay, Part I III. SOCIAL ORGANIZATION. / WEST COAST OF HUDSON BAY. / IV. CUSTOMS AND RELIGIOUS IDEAS. / CUMBERLAND SOUND.; lines 3602-3694 confidence: high

The passage states that humans have two souls; one remains with the body and may enter a named child, while the other goes to lands of souls. It describes three heavens and death-specific destinations, including Sedna’s house, Omiktu, Kumetoon, Alipa'q, and Tukeychwen.

The other soul goes to lands of souls; the passage lists three heavens and assigns destinations according to type of death, including ascent from Sedna’s house to the second heaven.
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The Eskimo of Baffin Land and Hudson Bay, Part I III. SOCIAL ORGANIZATION. / WEST COAST OF HUDSON BAY. / IV. CUSTOMS AND RELIGIOUS IDEAS. / CUMBERLAND SOUND.; lines 3795-3896 confidence: medium

The first angakok is tied at ankles, thighs, neck, and hands; after people shut their eyes, they hear creaking, his soul rises and returns, and he says it went through an unseen roof-hole, proving he is an angakok.

The first angakok is bound, sends his soul upward through the roof, returns, and thereby proves himself to be an angakok.
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The Eskimo of Baffin Land and Hudson Bay, Part I TALES FROM CUMBERLAND SOUND. / TALES FROM THE WEST COAST OF HUDSON BAY. / VI. TEXTS FROM CUMBERLAND SOUND. / I. ITIQTAUJAQ.; lines 11616-11734 confidence: high

In the pursuit song, Itiqtaujaq says he is inclined to walk to the hole of heaven and the land of birds and passes a great rapidly boiling kettle by stepping through boiling scalding meat.

Itiqtaujaq follows his wife toward the hole of heaven and land of birds, passing a boiling kettle, a burning lamp, monsters, and closing stones.
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The Eskimo of Baffin Land and Hudson Bay, Part I TALES FROM CUMBERLAND SOUND. / TALES FROM THE WEST COAST OF HUDSON BAY. / VI. TEXTS FROM CUMBERLAND SOUND. / I. ITIQTAUJAQ.; lines 11736-11902 confidence: medium

Cumberland Sound song version: the first-person speaker goes northward toward the birds' country and the sky or world hole and encounters a lamp, blubber pieces, a large boiling kettle, biting aktlaq, and other obstacles while needing to walk on.

Both versions of the song describe northward travel toward a sky or world hole and the country of birds.
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The Eskimo of Baffin Land and Hudson Bay, Part I TALES FROM CUMBERLAND SOUND. / TALES FROM THE WEST COAST OF HUDSON BAY. / VI. TEXTS FROM CUMBERLAND SOUND. / I. ITIQTAUJAQ.; lines 11904-12030 confidence: low

A first ball-song fragment describes someone above the speaker coming down and going up again, a walrus head turning round, a descending partner as a little bird, and a figure who goes to heaps of stones, turns into a rabbit, and escapes.

The song fragment repeatedly locates action in the air and describes a figure above the speaker coming down and going up again.
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The Eskimo of Baffin Land and Hudson Bay, Part I WEST COAST OF HUDSON BAY. / IV. CUSTOMS AND RELIGIOUS IDEAS. / CUMBERLAND SOUND. / WEST COAST OF HUDSON BAY.; lines 4601-4734 confidence: high

An Aivilik ancestor at a seal-hole on a full-moon night is summoned by a man on a sledge, carried upward through the air, and brought to ice walls with an entrance.

The moon visitor rides a sledge upward through the air to ice walls and a house, then returns through the air to the seal-hole.
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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 10522-10651 confidence: high

In 'Sun and Moon,' a sister runs with a lighted lamp-trimming stick, her brother pursues with a lighted knife, and they rise to heaven where she becomes Sun and he becomes Moon; the Moon lacks warmth after the knife-light goes out.

A brother pursues his sister; they rise to the heavens, becoming Moon and Sun, and the Moon continues pursuing the Sun.
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The Eskimo of Baffin Land and Hudson Bay, Part II HUDSON STRAIT. / PONDS BAY. / IV. CUSTOMS AND RELIGIOUS IDEAS. / CUMBERLAND SOUND.; lines 4972-5071 confidence: medium

In Elematato the angakok is seated on skin, bound with hide thongs, covered with his jacket, calls assistant spirits described as souls of living persons, and these souls undo the knots; his soul is said to have gone to the land of souls above and returned, and the rite is held in winter at full moon.

In Elematato, the angakok is tied and covered, helper souls undo the knots, and the angakok’s soul is said to have gone to the land of souls above before returning.
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The Eskimo of Baffin Land and Hudson Bay, Part II IV. CUSTOMS AND RELIGIOUS IDEAS. / CUMBERLAND SOUND. / PONDS BAY. / WEST COAST OF HUDSON BAY.; lines 5931-6052 confidence: low

The text refers to the preparation for a shaman’s flight, illustrated in Plate X, Fig. 1, and described elsewhere in the volume.

The passage refers to a preparation for a shaman’s flight illustrated in the plate and described elsewhere in the volume.
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The Labrador Eskimo HEAD-LIFTING. / TABOOS. / FETISHES AND AMULETS. / THE LIFE AFTER DEATH.; lines 7294-7386 confidence: high

Spirits below communicate with living relatives through the angekok, ascending through his body and answering questions about welfare, advice, sickness, or disasters.

Spirits below are said to ascend through the angekok's body and speak through him to living relatives.
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The Labrador Eskimo HOW THE TROUT WAS MADE. / THE QUARREL OF THE CROW AND THE GULL. / THE GIRL WHO MARRIED A WHALE. / THE STORY OF THE SUN AND MOON.; lines 8226-8241 confidence: high

The girl runs up into the sky, the brother runs after her, and they are changed into the sun and moon.

The girl runs up into the sky, the brother follows, and the two are changed into celestial bodies.
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The Labrador Eskimo THE GIRL WHO LIVED AMONG THE ADLIT. / ORIGIN OF MAN AND THE ANIMALS. / ORIGIN OF THE WINDS AND RAIN. / THE HEAVENLY REGIONS.; lines 8082-8100 confidence: medium

The sky is a hard dome over the earth, with a hole through which spirits pass to the true heavens.

The heavenly regions are located beyond the sky dome, and spirits pass through a hole in the sky to the true heavens.
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The People of the Polar North: A Record BARREN / WOMEN / A SUMMER JOURNEY / JORGEN BRONLUND; lines 3009-3110 confidence: medium

Qisunguaq discovers a way up a bare 2000-foot cliff; the party struggles with sledges and dangerous glacier streams, including crossings made by throwing themselves flat.

The route requires climbing a 2000-foot cliff, reaching high ground at about 2400 feet, and later driving over a glacier ridge about 3400 feet high while facing dangerous glacier streams and snow.
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The People of the Polar North: A Record CATECHIST HEILMANN, TASIUSSAQ / WIFE OF CATECHIST HEILMANN / OJUVAINATH, THE HUNTER / YOUNG GIRL (WEST GREENLAND); lines 11052-11180 confidence: high

The Peak of Forgetfulness is explained as a sharp, inaccessible rock named after an old man who lost his only son to gales and climbed it to endanger himself and forget his grief.

The Peak of Forgetfulness is named from the story of a bereaved old man who deliberately climbs an inaccessible peak to endanger himself and forget the loss of his son.
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The People of the Polar North: A Record ELIAS, A WEST GREENLANDER / THE BOY WHO WENT TO THE LAND OF SPIRITS / A WEST GREENLANDIC STORY-TELLER / THE TWO BROTHERS; lines 12975-13147 confidence: high

In winter darkness Poulineq calls the villagers together and says, "I am going to take a soul-flight!"

Both brothers announce a soul-flight, summon spirits, rise into the air, and fly through a window corner to distant places.
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The People of the Polar North: A Record MAGIC FORMULA / PORTRAIT STUDY / MAGICIANS / OTAQ, THE MAGICIAN; lines 5895-5992 confidence: medium

Otaq goes far into hills and rocks to sleep, sees two great hill spirits tall as a tent, hears them sing drum-songs, and remains silent from shame.

Otaq goes up into hills and rocks, climbs a great rock, and encounters the hill spirits there.
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The People of the Polar North: A Record PART II / PRIMITIVE VIEWS OF LIFE / OSARQAQ. / THE CREATION; lines 3888-4026 confidence: high

When people die, they go up to Heaven and grow luminous.

The account says people who die go up to Heaven and grow luminous.
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The People of the Polar North: A Record PORTRAIT STUDY / MAGICIANS / OTAQ, THE MAGICIAN / OTAQ'S WIFE; lines 5995-6062 confidence: medium

An East Greenlander had to be swallowed by a bear-like monster, chewed limb by limb, and spat out; if he survived before an old Angakoq, he was declared a genuine magician able to fly to heaven or dive to the sea bottom.

Genuine or former magicians are said to fly up to heaven and dive down to the bottom of the sea in soul-flight.
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The People of the Polar North: A Record THE BACHELOR WHO MARRIED A FOX / THE LEGEND OF A SOUL-STEALER / THE INVULNERABLE UASE / THE INVULNERABLE UASE; lines 14211-14291 confidence: medium

Ingersia considers West-coast baptism; his sons warn him that ingnerssuit told them Jesus will appear at the end of the world to judge baptized and heathen people, be killed by timersit, ingnerssuit, and akilinermiut, after which baptized people will be abandoned below while heathen people ascend to heaven; Ingersia decides not to be baptized.

Baptized people are said to be abandoned in crevasses and at precipice bottoms, while heathen people make their way up to heaven.
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The People of the Polar North: A Record THE CATERPILLAR / THE WOMAN WHO NURSED A WORM / THE INHABITANTS OF THE MOON / THE GREAT BEAR; lines 7088-7128 confidence: high

Dogs close in a circle around the bear and attack; as he defends himself, they all become luminous and rise into the sky as stars.

The bear and dogs become luminous, rise into the sky as stars, and are named Qilugtussat.
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The People of the Polar North: A Record THE CREATION / KNUD RASMUSSEN (NOVEMBER 1903) / MEN 105 / THE SOUL; lines 4061-4102 confidence: medium

After the death of the body, the soul ascends into heaven or goes down into the sea, and either place is described as good.

After bodily death the soul either ascends into heaven or goes down into the sea, and both destinations are described as good.
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The People of the Polar North: A Record THE ICE-MAN / THE CATERPILLAR / THE WOMAN WHO NURSED A WORM / THE INHABITANTS OF THE MOON; lines 6996-7085 confidence: high

The woman sees a sledge going through the air; it is the Great Man in the Moon, whom she calls to, and he comes near and wants her for his wife.

The woman is seated on the Moon's sledge, told to shut her eyes, and driven upward through the air.
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The People of the Polar North: A Record THE INVULNERABLE UASE / OLD OLE : WEST GREENLANDIC TYPE / GABRIEL / THE INVULNERABLE UASE 34S; lines 14489-14643 confidence: medium

The husband hears that the wife has been put on a high solitary fjeld; he cannot climb up, implores her to come down, and she says the mussel-shell pinching caused her to run away.

The wife is placed on a high fjeld that the husband cannot climb, and the white men later require him to cross a rope suspended between two peaks to regain her.
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The People of the Polar North: A Record THE MAN WHO WENT TRAVELLING TO LOOK FOR / HIS SON / MOTHER, WITH CHILD IN AMAUT (CARRYING-BAG) / ATUNGAIT, WHO WENT VISITING; lines 7967-8066 confidence: high

At a steep cliff surrounded by open water, Atungait climbs with steps sinking into the rock, calls the dogs up in his footprints, loses one dog, and hoists up the sledge and woman.

Atungait ascends a steep cliff with such strength that his feet sink into the rock, then brings dogs, sledge, and woman up after him.
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The People of the Polar North: A Record THE WOMAN WHO NURSED A WORM / THE INHABITANTS OF THE MOON / THE GREAT BEAR / VENUS; lines 7130-7178 confidence: high

The old man suddenly becomes luminous, shoots up to the sky, and is now said to sit there as a great star.

The old man shoots up to the sky during pursuit after becoming luminous.
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australian aboriginal

Australian Legendary Tales: folk-lore of the Noongahburrahs as told to the Piccaninnies CONTENTS / PREFACE / INTRODUCTION / ANDREW LANG.; lines 1239-1342 confidence: medium

The young men would have perished but are changed first into birds and then into stars in the sky, with the kangaroo between them.

Gidgereegah and Quarrian are said to have been changed first into birds and then into stars in the sky.
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Australian Legendary Tales: folk-lore of the Noongahburrahs as told to the Piccaninnies CONTENTS / PREFACE / INTRODUCTION / ANDREW LANG.; lines 1344-1443 confidence: high

Each girl strikes a different pine with her combo; the trees rise higher from the ground, carrying the girls upward while Wurrunnah calls to them without answer.

Two pine trees grow upward while carrying the girls and reach the sky, allowing the girls to join their sisters there.
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Australian Legendary Tales: folk-lore of the Noongahburrahs as told to the Piccaninnies CONTENTS / PREFACE / INTRODUCTION / ANDREW LANG.; lines 1744-1840 confidence: medium

After many black fellows are slain, friends track the latest missing man to the foot of Mullyan's tree, fail to climb it, and summon Bibbee climbers; one Bibbee comes with Murrawondah of the climbing rat tribe.

The community cannot climb the high tree and summons skilled climbers, who ascend to Mullyan's humpy.
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Australian Legendary Tales: folk-lore of the Noongahburrahs as told to the Piccaninnies CONTENTS / PREFACE / INTRODUCTION / ANDREW LANG.; lines 2202-2302 confidence: high

When the wives die they are taken up to the sky and known as Gwaibillah, the red star; the legend attributes the red colour to red stake-marks left on their bodies.

The wives are taken up to the sky and known as Gwaibillah, the red star, whose colour is explained by their red stake-marks.
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Australian Legendary Tales: folk-lore of the Noongahburrahs as told to the Piccaninnies CONTENTS / PREFACE / INTRODUCTION / ANDREW LANG.; lines 2202-2302 confidence: high

Bibbee makes a beautiful many-coloured arch called Euloowirree and places it across the sky from one side of earth to the other, where it appears as a roadway from earth to the stars.

Bibbee makes Euloowirree, a many-coloured arch across the sky described as a roadway from the earth to the stars.
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Australian Legendary Tales: folk-lore of the Noongahburrahs as told to the Piccaninnies CONTENTS / PREFACE / INTRODUCTION / ANDREW LANG.; lines 2305-2400 confidence: high

The boys throw the boomerangs one after another, and each boomerang whirls upward out of sight instead of touching the ground.

The boomerangs, boys, and mubboo trees are carried upward and placed in the sky near the Milky Way.
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More Australian Legendary Tales A LEGEND OF THE FLOWERS / THE FROG HERALDS OF THE FLOOD . / EERIN, THE SMALL GREY OWL / K. LANGLOH PARKER.; lines 415-525 confidence: high

Wurrunnah wants to know where Byamee is; Byamee is described as the Good Being who made and instructed mankind, withdrew to heaven, and left laws not to be broken.

Byamee made and instructed mankind, withdrew to heaven as his home, and left laws not to be broken; the passage also calls him god and culture hero.
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More Australian Legendary Tales THE FROG HERALDS OF THE FLOOD . / EERIN, THE SMALL GREY OWL / K. LANGLOH PARKER. / ANDREW LANG.; lines 1431-1549 confidence: high

The whirlwinds drag the balah trees from the roots and carry the trees and clinging men up to the sky, planting them near the Milky Way as two dark spots called Wurrawilberoo.

The whirlwinds carry the trees and the Wurrawilberoo up to the sky and plant them near the Milky Way.
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More Australian Legendary Tales THE FROG HERALDS OF THE FLOOD . / EERIN, THE SMALL GREY OWL / K. LANGLOH PARKER. / ANDREW LANG.; lines 1551-1673 confidence: medium

The bird leader eventually disappears, but the troupe continues the dances and is known by Bralgah's name; Bralgah Numbardee and her daughter are said to live in the sky as the Clouds of Magellan, and Wurrawilberoo's incantation changed the daughter into the dancing bird.

Bralgah Numbardee is taken to the sky to live with her daughter, and both are identified as the Clouds of Magellan.
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More Australian Legendary Tales THE FROG HERALDS OF THE FLOOD . / EERIN, THE SMALL GREY OWL / K. LANGLOH PARKER. / ANDREW LANG.; lines 2158-2285 confidence: medium

After two Meamei are translated to the sky from Wurrunnah’s camp and he fails to recover them, he journeys alone through named places to Nindeegoolee.

The passage states that two Meamei were translated to the sky from Wurrunnah’s camp before he continued alone.
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More Australian Legendary Tales THE FROG HERALDS OF THE FLOOD . / EERIN, THE SMALL GREY OWL / K. LANGLOH PARKER. / ANDREW LANG.; lines 2898-3019 confidence: medium

Gougourgahgah seizes Ouyouboolooey, flies high into the air, drops him to earth, and sees him lying dead with a broken back.

Gougourgahgah carries Ouyouboolooey high into the air and releases him so that he falls to earth with a broken back.
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More Australian Legendary Tales THE FROG HERALDS OF THE FLOOD . / EERIN, THE SMALL GREY OWL / K. LANGLOH PARKER. / ANDREW LANG.; lines 3021-3131 confidence: high

After forced captivity, the two stolen girls are translated to the sky, join their five sisters, and remain there, shining less brightly because of Wurrunnah's fires.

The two stolen Meamei are translated to the sky and join their sisters; the Berai-Berai are also given a place in the sky after death.
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More Australian Legendary Tales THE FROG HERALDS OF THE FLOOD . / EERIN, THE SMALL GREY OWL / K. LANGLOH PARKER. / ANDREW LANG.; lines 3021-3131 confidence: high

The Berai-Berai become inconsolable when the Meamei leave earth, refuse substitute maidens and food, die, and are given a place in the sky by the spirits; the passage identifies them with Orion's Sword and Belt and says the Daens call them Berai-Berai.

The Berai-Berai remain constant after losing the Meamei, refuse food and other maidens, die, and are given a sky place by the spirits.
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More Australian Legendary Tales THE FROG HERALDS OF THE FLOOD . / EERIN, THE SMALL GREY OWL / K. LANGLOH PARKER. / ANDREW LANG.; lines 3133-3257 confidence: high

A relation of the Meamei laughs while two sisters are translated to the sky after escaping Wurrunnah; he remains known as Daendee Ghindamaylannah, the laughing star, identified as Venus.

Two sisters are described as being translated to the sky, and a laughing relation of theirs is identified as a star, glossed as Venus.
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More Australian Legendary Tales THE FROG HERALDS OF THE FLOOD . / EERIN, THE SMALL GREY OWL / K. LANGLOH PARKER. / ANDREW LANG.; lines 3393-3511 confidence: high

The people are glad, but the wirreenuns long to see flowers again and travel north-east to ask Byamee to make the earth beautiful once more.

The wirreenuns travel to Gobi Gobi mountain, whose top is lost in the sky, find stone steps or a ladder, and begin climbing to seek Byamee.
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More Australian Legendary Tales THE FROG HERALDS OF THE FLOOD . / EERIN, THE SMALL GREY OWL / K. LANGLOH PARKER. / ANDREW LANG.; lines 3514-3627 confidence: high

Wallahgooroonbooan orders attendant spirits of the sacred mountain to lift the wirreenuns into Bullimah, where they may gather fadeless flowers, and then return them to the sacred circle on Oobi Oobi.

The wirreenuns are lifted through an opening in the sky into Bullimah, a beautiful flower-filled land, and later return.
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More Australian Legendary Tales THE FROG HERALDS OF THE FLOOD . / EERIN, THE SMALL GREY OWL / K. LANGLOH PARKER. / ANDREW LANG.; lines 3629-3748 confidence: medium

Byamee leaves earth and returns to Bullimah by a circuitous ladder of stone steps to Oobi Oobi; only wirreenuns may communicate with him, through Wallahgooroonbooan.

Byamee returns by stone steps to the summit of Oobi Oobi, and wirreenuns climb Oobi Oobi to communicate through his messenger.
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More Australian Legendary Tales THE FROG HERALDS OF THE FLOOD . / EERIN, THE SMALL GREY OWL / K. LANGLOH PARKER. / ANDREW LANG.; lines 3879-4008 confidence: high

Ngroondoorie is described as giver of laws, customs, and religion to southern tribes; his promise is that law-followers' spirits will follow his footsteps over Nar-oong-owie and be translated to his sky home.

Ngroondoorie gives laws, customs, and religion, and promises that those following his laws will after death follow his footsteps over Nar-oong-owie and be translated to his sky home.
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More Australian Legendary Tales THE FROG HERALDS OF THE FLOOD . / EERIN, THE SMALL GREY OWL / K. LANGLOH PARKER. / ANDREW LANG.; lines 902-1036 confidence: high

Mocking laughter comes from the sky; the new star Womba, once Weedah, laughs because the Bullai Bullai have escaped and are moving along the sky toward him.

Beereeun makes a roadway to the sky by throwing linked spears and climbs it; the Bullai Bullai are also seen moving along the sky toward Womba.
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The Euahlayi Tribe: A Study of Aboriginal Life in Australia CHAPTER IX / THE BOORAH AND OTHER MEETINGS / CHAPTER X / CHIEFLY AS TO FUNERALS AND MOURNING; lines 3918-4023 confidence: high

The spirit emerges from the grave and finds dead relations waiting to go with him to Oobi Oobi, a sacred mountain nearly touching Bullimah; the dying may have seen these relations.

The deceased spirit emerges from the grave, travels with dead relations to the sacred mountain Oobi Oobi, and is lifted into Bullimah, Byamee’s sky-camp.
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The Euahlayi Tribe: A Study of Aboriginal Life in Australia CHAPTER X / CHIEFLY AS TO FUNERALS AND MOURNING / CHAPTER XI / SOMETHING ABOUT STARS AND LEGENDS; lines 4353-4458 confidence: medium

At Guddee, huge bones are explained as Mullyan the eagle-hawk's victims; his camp was in a giant composite tree, he and his wives were burned out, and they now form the Northern Crown; the tree roots formed underground water-courses.

Mullyan and his wives are burned out of a tree and are then said to form the Northern Crown constellation.
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The Euahlayi Tribe: A Study of Aboriginal Life in Australia CHAPTER XIV / COSTUMES AND WEAPONS / CHAPTER XV / THE AMUSEMENTS OF BLACKS; lines 5191-5301 confidence: medium

Wimberoo is a fireside game: a big fire of leafy branches is made, players warm dry Coolabah leaves, jerk them into the fire's air current, watch which goes highest, catch them, and repeat.

In Wimberoo, warmed Coolabah leaves are caught by the fire-created air current and borne aloft, with the highest leaf winning.
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The Euahlayi Tribe: A Study of Aboriginal Life in Australia CHAPTER XV / THE AMUSEMENTS OF BLACKS / CHAPTER XVI / BUSH BOGIES AND FINIS; lines 5667-5713 confidence: medium

In mythological days the bird was a woman who was badly treated by a man, and the man translated her sons to the sky.

The woman's sons are said to have been translated to the sky by a man.
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The Native Tribes of Central Australia CHAPTER XVII / METHODS OF OBTAINING WIVES / CHAPTER XVI H / MYTHS RELATING TO SUN, MOON, ECLIPSES, ETC.; lines 23679-23788 confidence: high

At Alice Springs, tradition says the sun came out of the earth at Ilparlinja, at a place marked by a large stone in bandicoot-people country, in the form of a spirit woman accompanied by two Panunga sisters named Ochirka.

The sun comes out of the earth as a spirit woman and then ascends into the sky, repeating the ascent daily.
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The Native Tribes of Central Australia FIG. 60.- / IXITIATIOX CEREMONIES / IX INITIATION CEREMONIES 3-9 / GROUND.; lines 14846-14960 confidence: high

Unkara went up into the sky, followed Inta-tir-kaka's route to Oki-ipirta and then Kulla-ratha, found many plum-tree people, could not recover her Nurtunja because it was hidden among many others, and died in grief.

Unkara goes up into the sky while following Inta-tir-kaka's route to recover her Nurtunja.
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The Native Tribes of Central Australia IJ D 2 / TRADITIONS AS TO ALCHERINGA ANXESTORS 405 / X TRADITIONS AS TO ALCHERIXGA ANCESTORS 407 / X TRADITIONS AS TO ALCHERIXGA ANXESTORS 409; lines 17523-17602 confidence: medium

The party rests at Mount Conway, makes a steep ascent, crosses the mountain, camps and performs ceremonies at Ningawarta, reaches Alia, makes Engwura, and the young initiands in the bush have intercourse with a Purula wattle seed woman contrary to an Engwura rule and without the old men's knowledge.

The party rests before a steep ascent of Mount Conway, crosses the mountain, later crosses a northern rocky ridge, and descends onto the Burt Plain.
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The Native Tribes of Central Australia METHODS OF OBTAINING WIVES / CHAPTER XVI H / MYTHS RELATING TO SUN, MOON, ECLIPSES, ETC. / XVIII .MYTHS AS TO SUN, MOON, ECLIPSES, ETC. 565; lines 23803-23878 confidence: high

A pursuer cannot catch a thief with the moon; he declares the thief should not keep it and that the moon should rise into the sky to give light at night; the moon rises out of a shield and remains in the sky.

The moon rises into the sky from a shield, and the Pleiades women go up into the sky and remain there.
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The Native Tribes of Central Australia TRADITIONS AS TO ALCHERIXGA ANXESTORS 441 / XI TRADITIONS AS TO ALCHERINGA ANCESTORS 443 / XI TRADITIONS AS TO ALCHERIXGA ANXESTORS 445 / XI TRADITIONS AS TO ALCHERIXC;A ANCESTORS 447; lines 19092-19184 confidence: high

In the Alcheringa, Unchipera little bat and Erlkintera large white bat men set out from Imanda; they are Orunchertwa or “devil” men, and at Etuta they go into the sky, not very high.

The Orunchertwa go into the sky at Etuta and kill men walking on the earth beneath.
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The Native Tribes of Central Australia VIII INITIATION CEREMONIES 305 / IXITIATIOX CEREMONIES / CARRIED. / VIII INITIATION CERE-MONIES; lines 14304-14343 confidence: high

The travelers camp at Allan Waters, go up into the sky, continue north, camp at Umbaltna-nirrima where the Ulpmerka play with bark, and eventually reach the salt-water country where they remain.

The travelers are said to go up into the sky and continue their northward course before camping again.
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The Native Tribes of Central Australia X TRADITIONS AS TO ALCHERIXGA AN'CESTORS 393 / TRADITIONS AS TO ALCHERLXGA ANCESTORS 395 / X TRADITIONS AS TO ALCHERINGA ANCESTORS 397 / TRADITIONS AS TO ALCHERINGA ANCESTORS 399; lines 16998-17081 confidence: medium

The party flies from Utiara into the sky and descends at Ilkania, where bandicoot, carpet snake, and an old Echidna man are assembled at an Apulia ground; Lartna is performed with stone knives; the Echidna man mutilates an Okranina or snake man with a knife carried behind his ear and is then speared, circles, dies, and a circular rock hole appears.

The party flies into the sky, travels northward, descends at Ilkania, and later takes wing again before descending to Mirra.
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The Native Tribes of Central Australia XI TRADITIONS AS TO ALCHERINGA ANCESTORS 429 / XI TRADITIONS AS TO ALCHERINGA ANCESTORS 431 / XI TRADITIONS AS TO ALCHERIN'GA AN'CESTORS 433 / XI TRADITIONS AS TO ALCHERIXGA ANXESTORS 435; lines 18582-18621 confidence: high

The local men are angry, so the two young men fear joining them and go up into the sky with the bag, travelling northwest until Ulthirpa.

The two young men are afraid to join the angry local men and go up into the sky while taking the bag with them.
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The Northern Tribes of Central Australia CEREMONIES OF THE WOLLUNQUA TOTEM / CEREMONIES OF THE WOLLUNQUA TOTEM / CH. VII CEREMONIES OF THE WOLLUNQUA TOTEM 247 / CEREMONIES OF THE WOLLUNQUA TOTEM; lines 14707-14789 confidence: high

The moon-man meets a bandicoot woman; the hawks' fire burns her, she is restored to life by the moon-man, and they go up into the sky.

After the bandicoot woman is restored to life, she and the moon-man go up into the sky.
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The Northern Tribes of Central Australia CH. XVI BEINGS ENDOWED WITH SUPERIOR POWERS 491 / XVI BEINGS ENDOWED WITH SUPERIOR POWERS 493 / XVI BEINGS ENDOWED WITH SUPERIOR POWERS 495 / XVI BEINGS ENDOWED WITH SUPERIOR POWERS 497; lines 24272-24363 confidence: medium

The Unmatjera belief is said to be similar to the Arunta; the bull-roarer noise is luringa, and the boy must make it while recovering or a sky arakurta will carry him away; this arakurta was initiated by Ullakuppera men when they introduced a stone knife and then went into the sky at Urniara.

The Unmatjera boy is told that an arakurta living in the sky will come down and carry him away if he does not make the luringa sound during recovery.
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The Northern Tribes of Central Australia CHAPTER XIII / TRADITIONS RELATING TO TOTEMIC ANCESTORS / ILLINJA THE OPOSSUM MAN, AND MURUNDA THE / ILTJERKNA AND ILLINJA AND THE EATING OF; lines 21127-21226 confidence: medium

The men make water flow as they travel; before death they cut off their whiskers, which produce clouds, remain as stones, later produce rainbow, and are linked with a rain oknanikilla and reincarnation of the old Purula man.

Atnatu is in the sky and takes into the sky men who did not swing the Churinga; clouds also arise from whiskers and go into the sky.
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The Northern Tribes of Central Australia CHAPTER XIII / TRADITIONS RELATING TO TOTEMIC ANCESTORS / ILLINJA THE OPOSSUM MAN, AND MURUNDA THE / ILTJERKNA AND ILLINJA AND THE EATING OF; lines 21333-21364 confidence: medium

The travellers went through the sky, with the cockatoo man bringing them down to earth at places to make ceremonies; they rested at Munkatthera and performed ceremonies at the Tharantha water-hole, where they saw many Parenthies.

The cockatoo-led group travels in the sky and is brought down to earth at particular places to make ceremonies.
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The Northern Tribes of Central Australia CHAPTER XIII / TRADITIONS RELATING TO TOTEMIC ANCESTORS / ILLINJA THE OPOSSUM MAN, AND MURUNDA THE / ILTJERKNA AND ILLINJA AND THE EATING OF; lines 21459-21534 confidence: medium

As he travels he leaves spirit children behind and throws the two women ahead; from Elsey Creek he throws them to Pine Creek, leaves them there, and goes up into the sky.

After leaving the women near Pine Creek, Pittongu goes into the sky and is then brought down by boomerangs.
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The Northern Tribes of Central Australia CHAPTER XXII / MYTHS RELATING TO SUN AND MOON / FALLING STARS / STARS, ECLIPSES, COMETS; lines 28806-28891 confidence: high

A sky-reaching pine-tree lets people travel between earth and sky; Kakan discovers fire-making; a dispute with a white hawk burns the country and destroys the tree; people stranded above become star people through flashing body crystals, and medicine men may speak with them.

A tree reaches into the sky and functions as a route for people until fire destroys it and cuts off return to earth.
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The Northern Tribes of Central Australia CHURINGA AND ALLIED OBJECTS / CHURINGA AND ALLIED OBJECTS / CHAPTER IX / INTICHIUMA CEREMONIES; lines 16088-16199 confidence: high

The clouds came down as rain black-fellows, returned to the sky as clouds, produced rain that filled clay pans, came down again as men, travelled, and periodically rose as a long low cloud bank.

Rain beings go up into the sky as clouds, come down as rain black-fellows or men, and repeat this movement while making rain.
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The Northern Tribes of Central Australia CHURINGA AND ALLIED OBJECTS / CHURINGA AND ALLIED OBJECTS / CHAPTER IX / INTICHIUMA CEREMONIES; lines 16201-16326 confidence: medium

Rain performer rises, moves a thrower, quivers, looks skyward, imitates Alcheringa cloud men who went into the sky and made rain clouds, then sits to end the ceremony.

The rain performer imitates Alcheringa cloud men who went into the sky and formed rain clouds.
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The Northern Tribes of Central Australia EATING THE TOTEMIC ANIMAL OR PLANT / CHAPTER XI / INITIATION CEREMONIES / CHAP. XI; lines 18526-18631 confidence: high

At Irribilia in the Alcheringa, men initiating boys stop sounding the bull-roarer from tiredness; Atnatu becomes angry, gathers spears, and when the sound stops again and the boys are cut without the sacred Churinga, he kills the men and drags them into the sky.

Atnatu drags killed men into the sky and brings most of them back to life there, where they remain unseen from earth.
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The Northern Tribes of Central Australia FIRE CEREMONY OF WARRAMUNGA TRIBE / CHAPTER XIII / TRADITIONS RELATING TO TOTEMIC ANCESTORS / ILLINJA THE OPOSSUM MAN, AND MURUNDA THE; lines 20876-20921 confidence: high

Soon after killing Okinja-alungara, the moon dies, goes up into the sky, and is now seen in the moon with his tomahawk lifted ready to strike.

After killing Okinja-alungara, the moon dies, goes up into the sky, and is now visible in the moon.
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The Northern Tribes of Central Australia FOOD RESTRICTIONS / INHERITANCE / THE MAKING OF FIRE / THE MAKING OF FIRE; lines 28502-28554 confidence: high

Near the disputing hawks is a large pine-tree whose top reaches the sky, and people climb up and down it.

A large pine-tree reaches into the sky, and people climb up and down it before it is burned.
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The Northern Tribes of Central Australia ILLINJA THE OPOSSUM MAN, AND MURUNDA THE / ILTJERKNA AND ILLINJA AND THE EATING OF / BY A THAKOMARA MAN / KARINJI THE JABIRU; lines 22084-22191 confidence: high

Two men, a Thapungarti and a Tjapeltjeri, come to Allinji, perform ceremonies, travel rapidly, and are caught and carried into the sky by the wind, which also hollows out the course of Bonney Creek.

The wind carries two men up into the sky, and a whirlwind carries Unkura into the sky.
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The Northern Tribes of Central Australia INHERITANCE / THE MAKING OF FIRE / THE MAKING OF FIRE / CHAPTER XXII; lines 28557-28635 confidence: high

A second Arunta tradition says the sun arose at Urapailla in Unjiamba country as a woman who ascended into the sky; a sun-totem ceremony involves two performers, one with a small nurtunja sacred pole representing Hakea and one with a flat disc associated with the woman and sun.

The second Arunta tradition says the woman who arose at Urapailla afterwards ascended into the sky.
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The Northern Tribes of Central Australia THE MAKING OF FIRE / CHAPTER XXII / MYTHS RELATING TO SUN AND MOON / FALLING STARS; lines 28725-28803 confidence: high

The Arunta believe the evening star arose in the Alcheringa as a Kumara woman with a nurtunja, or sacred pole, who lived alone at a place now marked by a stone in the Macdonnell Ranges.

The evening star is a Kumara woman, the Pleiades are women who once lived on earth and went up into the sky, and Orion is an emu.
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The Northern Tribes of Central Australia THE MAKING OF FIRE / THE MAKING OF FIRE / CHAPTER XXII / MYTHS RELATING TO SUN AND MOON; lines 28638-28722 confidence: high

The Arunta moon is associated with the opossum totem, was originally an opossum man carried in a shield by an old opossum man, was stolen by a grass-seed man, and went up into the sky when told to do so.

Arunta, Kaitish, and Warramunga accounts all describe moon figures first on earth and then going up into the sky or being visible in the moon.
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The Northern Tribes of Central Australia XV THE MAKING AND POWER OF MEDICINE MEN 48 / XV THE MAKING AND POWER OF MEDICINE MEN 483 / XV THE MAKING AND POWER OF MEDICINE MEN 485 / XV THE MAKING AND POWER OF MEDICINE MEN 487; lines 23882-23961 confidence: high

Munkaninji takes Kurkutji into the sky and returns him near his camp, where people are mourning him; Kurkutji remains dazed, then recovers, and people know he has become a medicine man.

Kurkutji and the Mara candidate are taken into the sky after transformation, and a Mara medicine man can later climb an invisible rope to the sky to speak with star people.
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The Northern Tribes of Central Australia XV THE MAKING AND POWER OF MEDICINE MEN 485 / XV THE MAKING AND POWER OF MEDICINE MEN 487 / XV THE MAKING AND POWER OF MEDICINE MEN 489 / CHAPTER XVI; lines 23977-24011 confidence: medium

The outline names Twanyirika as not inculcating moral ideas; describes Atnatu as a sky being who sent displeasing children to earth and is angry if the bull-roarer is not sounded at initiation; states that women identify the bull-roarer with spirit voices such as Tumana, Katajalina, and Gnabia; mentions Murtu-murtu; summarizes Mara and Binbinga belief in hostile sky spirits and a friendly woodland spirit; and states that novice injunctions lack superior-being sanction.

The Alcheringa ancestors could travel underground and mount into the sky; Atnatu lives in the sky and sends children down to earth.
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The Northern Tribes of Central Australia XVI BEINGS ENDOWED WITH SUPERIOR POWERS 493 / XVI BEINGS ENDOWED WITH SUPERIOR POWERS 495 / XVI BEINGS ENDOWED WITH SUPERIOR POWERS 497 / XVI BEINGS ENDOWED WITH SUPERIOR POWERS 499; lines 24366-24448 confidence: medium

If men or boys do not sound the bull-roarer as expected, Atnatu gathers and rattles his spears, then hurls them down and drags the men and boys up into the sky; when he hears Churinga on earth, he sounds his own and initiates one of his sons.

Atnatu drags men and boys into the sky, and the Irribilia boys remain there because they cannot get back to earth.
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hopi

The Traditions of the Hopi CONTENTS. / THE TRADITIONS OF THE HOP1. / STARS.' / HIS WIFE. 1; lines 4889-4983 confidence: medium

They see a beautiful Antelope Maiden on the bluff; she “drew up the elder brother by a long, deep inhalation” and says she will not give him back for the Zunis' beads.

The Antelope Maiden draws the elder brother up by inhalation, and later the seeker encounters a wind-emitting ground opening belonging to Storm.
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The Traditions of the Hopi CONTENTS. / THE TRADITIONS OF THE HOP1. / STARS.' / HIS WIFE. 1; lines 5714-5805 confidence: medium

After seeing everything, the young man returns to the steep bluff, mounts his kilt, and a breeze lifts him; the Kwaniita chief with a big horn head-dress tells him he has seen the place and should return because his parents are mourning.

The traveler must cross a steep bluff or precipice with supernatural or ritual aid from a kilt, a breeze, and the Kwdniita chief.
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The Traditions of the Hopi CONTENTS. / THE TRADITIONS OF THE HOP1. / STARS.' / HIS WIFE. 1; lines 6014-6128 confidence: high

The Kohonino come out at the place where salt comes out, ascend, travel south, build cliff houses, and hunt game animals.

The Kohonino are said to come out at the place where salt comes out and then ascend before traveling south and settling in cliffs.
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The Traditions of the Hopi CONTENTS. / THE TRADITIONS OF THE HOP1. / STARS.' / HIS WIFE. 1; lines 6130-6208 confidence: medium

A crying figure approaches the village; people say it may be a coyote, wolf, or Skeleton, then see in the camp-fire light that it is a Skeleton and fearfully decide to flee.

The K6honino flee after recognizing the Skeleton, then go westward, ascend a steep bluff, and settle near Green Bluff.
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The Traditions of the Hopi CONTENTS. / THE TRADITIONS OF THE HOP1. / STARS.' / HIS WIFE. 1; lines 6280-6377 confidence: medium

C6tukvnangwuu ascends to the sky and finds the maiden taken there by Hawk; skins of Eagle Body, Kwayo, and Hawk hang in the sky house; the maiden grinds meal and prepares food for the warriors.

The maiden says she had died and was rescued by chiefs from above; she is brought from the sky to earth by Hawk, later repeatedly visits the chiefs above, and finally dies.
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The Traditions of the Hopi CONTENTS. / THE TRADITIONS OF THE HOP1. / STARS.' / HIS WIFE. 1; lines 6280-6377 confidence: high

Hawk carries the maiden down to earth near Oraibi; she tells her parents she had died, chiefs from above rescued her, she would return to them, and her future corpse should not be wrapped or tied.

Hawk takes the maiden on his back and swiftly descends from the sky to the earth near Oraibi.
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The Traditions of the Hopi CONTENTS. / THE TRADITIONS OF THE HOP1. / STARS.' / HIS WIFE. 1; lines 6379-6479 confidence: high

After the last death, the maiden descends from the sky to the village, later dies, and goes to the sky to live again with the war chiefs.

The maiden descends from the sky to the village and later, after death, goes to the sky again to live with the war chiefs.
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The Traditions of the Hopi DOWNWARD. / UPWARD. / Q4. THE RED EAGLE SONG. 1 / W. WHY THE ANTS ARE SO THIN. 1; lines 12365-12448 confidence: medium

A small Hopi party climbed the mesa point Shongohtoika; Navaho pursuers soon gave up because of the rocks and boulders, and the Hopi watched from the mesa edge.

Hopi fighters climb the mesa point and later ascend the mesa together after taking shelter near rocks.
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The Traditions of the Hopi DOWNWARD. / UPWARD. / Q4. THE RED EAGLE SONG. 1 / W. WHY THE ANTS ARE SO THIN. 1; lines 12825-12900 confidence: medium

The eastern deity creates the first woman and man from clay, marks tablets, rubs their palms so they understand, teaches language, takes them over a rainbow, and sends them to live on earth.

The eastern deity takes the first woman and man over a rainbow to her home, where they stay four days before being sent to settle.
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The Traditions of the Hopi DOWNWARD. / UPWARD. / Q4. THE RED EAGLE SONG. 1 / W. WHY THE ANTS ARE SO THIN. 1; lines 12902-12970 confidence: high

People living below become quarrelsome and depraved. Chiefs seek another place, send Mdtsni unsuccessfully, then Mocking-bird finds the exit. Chiefs cause a great flood in which Balolookong-wuus come with the water and many people are destroyed.

Both accounts describe people living below and climbing upward through an opening after scouts locate or test the way.
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The Traditions of the Hopi DOWNWARD. / UPWARD. / Q4. THE RED EAGLE SONG. 1 / W. WHY THE ANTS ARE SO THIN. 1; lines 13144-13220 confidence: high

Under-world people become contentious and kill a chief's son; the chief sends M6tsni, who finds an opening; pine and reed are planted, Horn people climb first, and Mocking-bird distributes languages.

The people leave the under-world by means of an opening reached by a planted pine and reed, with climbers ascending the reed.
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The Traditions of the Hopi DOWNWARD. / UPWARD. / Q4. THE RED EAGLE SONG. 1 / W. WHY THE ANTS ARE SO THIN. 1; lines 13395-13487 confidence: medium

Aholi’s group goes to a shrine halfway down the mesa, sprinkles meal, hears singing, sees Big-Horn Katcina and Aototo, marks a boundary shrine between Hano and Sitcomovi, meets child-devouring Cooyoko, and later Big-Skeleton tells them to live on the mesa; Walpi begins moving up the mesa.

Big-Skeleton directs the group to live on the mesa, and Walpi soon begins moving up the mesa to build a new village.
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The Traditions of the Hopi DOWNWARD. / UPWARD. / Q4. THE RED EAGLE SONG. 1 / W. WHY THE ANTS ARE SO THIN. 1; lines 13700-13786 confidence: medium

The dead young man follows a westward path to Skeleton House, passes a figure in a stick enclosure, reaches a steep bluff, is sent down on his kilt, and meets Skeleton Woman, who explains smoke from the destruction of wicked people.

The traveler is sent over a precipice on his kilt, descends to the afterlife region, and later rises back up on the kilt with a breeze before returning home.
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The Traditions of the Hopi DOWNWARD. / UPWARD. / Q4. THE RED EAGLE SONG. 1 / W. WHY THE ANTS ARE SO THIN. 1; lines 13788-13854 confidence: high

The warriors return, the deity ascends to the sky and finds the maiden there after Hawk has taken her; she stays for a time grinding corn-meal.

The deity ascends to the sky, the maiden is found there, Hawk brings her back to earth, she later descends from the sky to the village, and finally goes to the sky to live with war chiefs.
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The Traditions of the Hopi DOWNWARD. / UPWARD. / Q4. THE RED EAGLE SONG. 1 / W. WHY THE ANTS ARE SO THIN. 1; lines 13857-13907 confidence: high

The maiden crawls into an opening in a cornstalk and replaces the tassel; later, "Sun throws down rainbow and youth climbs to Sun, who hides him behind his back."

The Sun throws down a rainbow, the youth climbs to the Sun, and the Sun hides him behind his back.
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The Traditions of the Hopi DOWNWARD. / UPWARD. / Q4. THE RED EAGLE SONG. 1 / W. WHY THE ANTS ARE SO THIN. 1; lines 14142-14214 confidence: high

The eagles tell the young man what his sisters did; he dresses up, mounts them, they ascend, circle the field four times, refuse the parents' request, and fly through an opening in the sky.

Eagles carry the young man upward and through the sky opening; Hawk later carries a captive Hopi boy on his back.
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The Traditions of the Hopi DOWNWARD. / UPWARD. / Q4. THE RED EAGLE SONG. 1 / W. WHY THE ANTS ARE SO THIN. 1; lines 14216-14290 confidence: high

The Humming-bird brings corn, finds the children’s emaciated parents, and Muyingwa ascends through kivas as rain increases; vegetation returns, the parents and others come back, and the children become chiefs and owners of Orafbi.

Muyingwa ascends successively through kivas; each stage is associated with rain around Orafbi, culminating in renewed grasses and herbs.
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The Traditions of the Hopi DOWNWARD. / UPWARD. / Q4. THE RED EAGLE SONG. 1 / W. WHY THE ANTS ARE SO THIN. 1; lines 14464-14557 confidence: medium

Blue Jays dance in a tree and lend wings, tails, and feathers to Coyote’s wife; she ascends, dances, and flies with them, but they remove the borrowed feathers high in the air, causing her to fall and die. The tale adds that Coyote then hunts food alone for the children.

Blue Jays lend wings, tails, and feathers to Coyote’s wife, enabling ascent into trees and air; when they remove the loaned feathers at height, she falls and dies.
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The Traditions of the Hopi DOWNWARD. / UPWARD. / Q4. THE RED EAGLE SONG. 1 / W. WHY THE ANTS ARE SO THIN. 1; lines 14559-14647 confidence: high

In 'The Chiro and the Coyote,' Chiros dance and sing, give Coyote feathers for wings and tail, fly upward with him, remove the feathers, and Coyote falls to earth and dies.

Chiros equip Coyote with feathers, fly upward with him, remove the feathers, and Coyote falls and dies.
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The Traditions of the Hopi HEAD. 2 / DOWNWARD. / UPWARD. / Q4. THE RED EAGLE SONG. 1; lines 11145-11265 confidence: medium

Red Eagle, his wife, and four children live at Kwakatpe; an early morning dance and song says the Red Eagle hatches children there, and the performers fly upward a little way and alight.

The Red Eagle song occurs early in the morning and is followed by a brief upward flight and return to the ground.
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The Traditions of the Hopi HIS WIFE. 1 / FOR THEIR LIFE. 1 / NIGHT. 1 / HEAD. 2; lines 10277-10376 confidence: high

Oraibi children find an unreachable Tuchvo nest high on a bluff; a Bull-snake seeking food also finds it, and the bird mocks the snake from the high nest with a song saying it will never ascend.

A bird taunts the Bull-snake as unable to ascend to the nest; after three failed efforts, the snake succeeds on the fourth and eats the brood.
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The Traditions of the Hopi HIS WIFE. 1 / FOR THEIR LIFE. 1 / NIGHT. 1 / HEAD. 2; lines 9317-9420 confidence: high

Coyote's wife searches north of the village, finds Blue Jays dancing in a tree, is invited to join, and receives borrowed wings, tails, and feathers placed on her legs.

Blue Jays lend Coyote's wife wings, tails, and feathers so she can ascend and fly with them, then reclaim them high in the air, causing her to fall and die.
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The Traditions of the Hopi HIS WIFE. 1 / FOR THEIR LIFE. 1 / NIGHT. 1 / HEAD. 2; lines 9539-9659 confidence: high

The Chiros agree to let Coyote dance, give him wing, tail, and other feathers, make him wings and a tail, and put small feathers into his body; Coyote thanks them and dances with them.

Coyote receives feathers, wings, and a tail from the Chiros, flies upward with them, and dies when they reclaim the borrowed parts.
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The Traditions of the Hopi NIGHT. 1 / HEAD. 2 / DOWNWARD. / UPWARD.; lines 10817-10952 confidence: low

After singing around the sick doctor’s bed, the Mice reached and ascended the ladder; Badger seized a hidden stick and chased them but failed because he was weakened by fasting and the Mice moved quickly.

The Mice escape the Badger by ascending the ladder after their singing.
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The Traditions of the Hopi NOTE. / CONTENTS. / THE TRADITIONS OF THE HOP1. / STARS.'; lines 3996-4078 confidence: medium

They take a watermelon, fresh corn, and a melon while rain softens the ground; Big-Skeleton, owner of earth and fields, meets them and tells them to live on the mesa and perform rites there; the W£lpi later move up and build the village.

Big-Skeleton tells the Katcinas to go up the mesa, prepare a house, live there, and perform rites from there; the W£lpi then begin moving up the mesa.
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The Traditions of the Hopi STARS.' / HIS WIFE. 1 / FOR THEIR LIFE. 1 / NIGHT. 1; lines 6937-7033 confidence: medium

The Night leads the sisters through a narrow passage, has them enter a large tray, and they are carried through the air to Kawafhka Nuwtófcáovi, a deep canyon or gulch where he lives.

The Night and the sisters enter a large tray and are lifted up and carried through the air to the Night’s home.
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The Traditions of the Hopi STARS.' / HIS WIFE. 1 / FOR THEIR LIFE. 1 / NIGHT. 1; lines 7035-7123 confidence: medium

The mothers and children dress, eat, go to the village together, ascend the ladder, and the women call to their parents at the opening and again at the elevated kiva portion without receiving an answer.

The returning group ascends a ladder to an opening, then descends through kiva levels while attempting to reach the grandparents.
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The Traditions of the Hopi STARS.' / HIS WIFE. 1 / FOR THEIR LIFE. 1 / NIGHT. 1; lines 7694-7767 confidence: high

One Eagle says it will carry him on its back; he mounts and holds the wings, while the other Eagle leads and they begin to ascend.

The young man is carried upward by Eagles, circles above the village, disappears from sight, and passes through an opening in the sky into the Eagles’ world.
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The Traditions of the Hopi STARS.' / HIS WIFE. 1 / FOR THEIR LIFE. 1 / NIGHT. 1; lines 7770-7855 confidence: medium

Wren shows the young man a narrow crack in the bluff and pulls out feathers from wings, tail, body, and down, placing them in the crack at short intervals to form a ladder.

Wren builds a ladder from its own feathers in a crack of the bluff, descends with the young man, then ascends and recovers the feathers.
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The Traditions of the Hopi STARS.' / HIS WIFE. 1 / FOR THEIR LIFE. 1 / NIGHT. 1; lines 8019-8110 confidence: medium

An emaciated orphan is left at a Navaho camp; a large Hawk from a high bluff pities him, reassures him, and carries him on its back to the Hawk’s home.

The boy mounts the Hawk’s back and is carried up to the Hawk’s house on a high bluff.
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The Traditions of the Hopi STARS.' / HIS WIFE. 1 / FOR THEIR LIFE. 1 / NIGHT. 1; lines 8112-8207 confidence: high

Muyingwa decides to go up into the world; he ascends through kivas in four-day stages, rain falls increasingly around Oraibi, and grasses and herbs grow well after he emerges.

Muyingwa ascends through kivas over four-day periods; with each stage rain falls, and after he emerges grasses and herbs grow well.
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The Traditions of the Hopi THE TRADITIONS OF THE HOP1. / STARS.' / HIS WIFE. 1 / FOR THEIR LIFE. 1; lines 6598-6687 confidence: high

A voice, identified as the Sun, pities the youth; the Sun throws down a rainbow, the youth climbs to him, and the Sun hides him behind his back.

The Sun throws down a rainbow, and the youth climbs it to the Sun, who hides him behind his back.
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The Traditions of the Hopi THE TRADITIONS OF THE HOPI / NOTE. / CONTENTS. / THE TRADITIONS OF THE HOP1.; lines 1039-1137 confidence: high

The chiefs make a Pawaokaya bird, sing over it to bring it to life, and ask it to go upward to investigate whether another way of living may be found.

The chiefs animate a bird by singing and send it upward to investigate the space above.
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The Traditions of the Hopi THE TRADITIONS OF THE HOPI / NOTE. / CONTENTS. / THE TRADITIONS OF THE HOP1.; lines 1039-1137 confidence: medium

The chief plants an Itoqo, a pine or fir, but it does not reach upward; a reed planted beside it reaches up, and the bird is told to go up.

A pine or fir and a reed are planted as upward connectors; the bird ascends around them and passes through an opening above.
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The Traditions of the Hopi THE TRADITIONS OF THE HOPI / NOTE. / CONTENTS. / THE TRADITIONS OF THE HOP1.; lines 1139-1215 confidence: high

Tohcha flies upward around two trees, passes through the opening, finds nobody, returns exhausted, and reports that it found no one.

The messengers fly upward, pass through an opening, and investigate the space or place above.
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The Traditions of the Hopi THE TRADITIONS OF THE HOPI / NOTE. / CONTENTS. / THE TRADITIONS OF THE HOP1.; lines 1218-1306 confidence: high

People from many groups, except the Zuni and Kohonino, are distinguished by heart condition; the chief tells them to be ready to leave after four days, and selected friends are secretly told.

A morally selected group leaves the lower world by climbing a reed, led by chiefs, while others are prevented from ascending.
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The Traditions of the Hopi THE TRADITIONS OF THE HOPI / NOTE. / CONTENTS. / THE TRADITIONS OF THE HOP1.; lines 1403-1499 confidence: medium

The Bear clan meets Skeleton, asks for land and for him to be chief; Skeleton refuses, says they shall be chief, refers to their old life in the under-world, and predicts the White Man elder brother’s return against the bad ones.

Skeleton tells the Bear clan that they retained their old life and would be the same as they were down in the under-world, and that someone had come out with them.
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The Traditions of the Hopi THE TRADITIONS OF THE HOPI / NOTE. / CONTENTS. / THE TRADITIONS OF THE HOP1.; lines 1501-1601 confidence: high

In the origin account, people live down the sipapu in the under-world; the Bear chief’s wife dances the Butterfly dance, angering the Bear chief, while the Spider clan also has a chief.

People live below the sipapu, pathfinders locate an opening above, and chiefs and clans come out in sequence.
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The Traditions of the Hopi THE TRADITIONS OF THE HOPI / NOTE. / CONTENTS. / THE TRADITIONS OF THE HOP1.; lines 1501-1601 confidence: high

The Bear chief sends Pookong to hunt for another life or world; Pookong and Balongahoya find an opening above, and Pookong reaches it by a reed strengthened with spit.

Pookong reaches the upper opening by means of a reed made strong with his spit.
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The Traditions of the Hopi THE TRADITIONS OF THE HOPI / NOTE. / CONTENTS. / THE TRADITIONS OF THE HOP1.; lines 1604-1704 confidence: low

The Spider people stop at ten places, are harassed by people along the water, arrive where the sun rises and the Americans live, become friends, plant, and stay three years while children learn some language.

Machito and the two Katcinas go up the Orafbi mesa and remain there; earlier migrants also ascend a bluff or mesa during travel.
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The Traditions of the Hopi THE TRADITIONS OF THE HOPI / NOTE. / CONTENTS. / THE TRADITIONS OF THE HOP1.; lines 1801-1895 confidence: medium

Spider Woman makes a rainbow road into the ocean to Huruing Wuhti's high bluff; they ascend by ladder, find an old hag and walls with beads and shells; after receiving bahos she thanks him, later appears as a pretty maiden, feeds him, and invites him to sleep beside her.

Spider Woman creates a rainbow road into the ocean to a high bluff, and the travelers ascend by ladder to Huruing Wuhti's dwelling.
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The Traditions of the Hopi THE TRADITIONS OF THE HOPI / NOTE. / CONTENTS. / THE TRADITIONS OF THE HOP1.; lines 2092-2180 confidence: high

The chief sends the Mótsni to find a place to get out; it flies up, finds an opening, and reports back.

The people leave the underworld by climbing up a reed that grows through an opening.
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The Traditions of the Hopi THE TRADITIONS OF THE HOPI / NOTE. / CONTENTS. / THE TRADITIONS OF THE HOP1.; lines 2452-2552 confidence: high

At the beginning of the Palatkwapi destruction narrative, the people except the Zunis come out from the underworld through the sipahpuni, remain with Skeleton/Masauwu, travel eastward in parties, and a party including the Batki-namu reaches Palatkwapi.

The people, except the Zunis, are said to come out from the underworld through the sipahpuni before traveling eastward.
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The Traditions of the Hopi THE TRADITIONS OF THE HOPI / NOTE. / CONTENTS. / THE TRADITIONS OF THE HOP1.; lines 424-513 confidence: medium

The editorial note states that these events are supposed to have happened in the lower world and that later contentions led to emigration from the nether world through the sipapu into this world, related by variant Hopi traditions.

The editorial note says the events are supposed to have happened in the lower world and that later contention led to emigration from the nether world through the sipapu into this world.
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The Traditions of the Hopi THE TRADITIONS OF THE HOPI / NOTE. / CONTENTS. / THE TRADITIONS OF THE HOP1.; lines 778-873 confidence: high

The chiefs plant a pine-tree, another pine, a reed, and a sunflower, singing around them so they grow quickly; some reach or support the opening better than others.

Plants are grown toward an opening and the people climb upward from the under-world.
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The Traditions of the Hopi THE TRADITIONS OF THE HOPI / NOTE. / CONTENTS. / THE TRADITIONS OF THE HOP1.; lines 875-958 confidence: high

The under-world contains sorcerers and dangerous people; one comes out. The Mocking-bird's songs are exhausted before all emerge, so those on ladders return while many have already come out and many remain below.

The people come out from the under-world through an opening later called sfpapu, while some remain below.
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The Traditions of the Hopi THE TRADITIONS OF THE HOPI / NOTE. / CONTENTS. / THE TRADITIONS OF THE HOP1.; lines 960-1037 confidence: high

They make a round dressed buffalo-hide disk over a wooden ring, paint it white and black with a moon picture, attach a stick, and place it on white native cloth.

The moon and sun are made as disks, each with a person standing on it, and are thrown upward toward the east where they become celestial bodies.
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The Traditions of the Hopi The Traditions of the Hopi / THE TRADITIONS OF THE HOPI / NOTE. / CONTENTS.; lines 187-421 confidence: medium

Opening entries list an origin myth, Huruing Wuhti and the Sun, coming of the Hopi from the Under-World, and the wanderings of the Hopi.

The contents list includes 'Origin Myth' and 'Coming of the Hopi from the Under-World.'
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siberian

Aboriginal Siberia - A Study in Social Anthropology SHAMANISM AND SEX 247 / SHAMANISM AND SEX 249 / SHAMANISM AND SEX 251 / SHAMANISM AND SEX 253; lines 12718-12817 confidence: high

During shamanistic performances, shamans may ascend to the sky together with the shaman's drum and sacrificial animal.

The passage states that shamans may ascend to the sky during performances together with the drum and sacrificial animal.
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Aboriginal Siberia - A Study in Social Anthropology SHAMANISM AND SEX 253 / SHAMANISM AND SEX 255 / CHAPTER XIII / T 2; lines 13802-13912 confidence: medium

Sieroszewski and Priklonski regard Art-Toyon-Aga as highest god in the Ninth Sky and Urun-Aiy-Toyon as next in dignity in the Third Sky; Yakut sky-gods are divided into nine bis or agas and lower-world gods into eight.

The passage describes gods in the Ninth and Third Skies and names gods who guard roads to the sky.
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Aboriginal Siberia - A Study in Social Anthropology SHAMANISM AND SEX 251 / SHAMANISM AND SEX 253 / SHAMANISM AND SEX 255 / CHAPTER XIII; lines 13058-13149 confidence: medium

Chukchee belief describes several worlds, counted as five, seven, or nine; a hole under the polestar is a passage used by shamans and spirits, and another route is a step downward toward dawn.

Several worlds are arranged above one another, and a hole under the polestar allows shamans and spirits to pass between them.
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Aboriginal Siberia - A Study in Social Anthropology SHAMANISM AND SEX 251 / SHAMANISM AND SEX 253 / SHAMANISM AND SEX 255 / CHAPTER XIII; lines 13151-13243 confidence: high

In tale 9, Universe sends heavy rain from his wife's body; Big-Raven and his son become ravens, fly to heaven, stop the rain by a trick, and the tale is told only to end rain or snowstorm.

Big-Raven and his son become ravens, fly to heaven, and stop incessant rain by a trick; the tale is ritually restricted to ending rain or snowstorm.
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Aboriginal Siberia - A Study in Social Anthropology SHAMANISM AND SEX 251 / SHAMANISM AND SEX 253 / SHAMANISM AND SEX 255 / CHAPTER XIII; lines 13427-13512 confidence: high

Death is explained as the chief soul, frightened by kalau attack, deserting the body and rising to the Supreme Being, or as kala pulling the soul out so it can go to the sky.

The chief soul rises to the Supreme Being or sky, while the deceased and other soul or shadow descend underground to dwell with the Peninelau.
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Aboriginal Siberia - A Study in Social Anthropology SOME CEREMONIES 293 / SOME CEREMONIES 295 / SOME CEREMONIES 297 / SOME CEREMONIES 200; lines 14946-15037 confidence: high

The kam mounts a goose-like scarecrow, flaps his arms as wings, and chants: “Skyward ascend, O bird!” The goose replies through the shaman.

The kam chants skyward ascent while mounted on a goose-like steed and later performs a religious drama explicitly described as a pilgrimage to Bai-Yulgen in heaven.
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Aboriginal Siberia - A Study in Social Anthropology SOME CEREMONIES 293 / SOME CEREMONIES 295 / SOME CEREMONIES 297 / SOME CEREMONIES 200; lines 14946-15037 confidence: medium

A spot is chosen in a birch thicket; the kam erects a decorative yurta and plants a young birch with a flag and nine notches representing steps.

A young birch is planted in the ritual structure, crowned with a flag and cut with nine notches explicitly representing steps in a ceremony centered on a heavenly pilgrimage.
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Aboriginal Siberia - A Study in Social Anthropology SOME CEREMONIES 293 / SOME CEREMONIES 295 / SOME CEREMONIES 297 / SOME CEREMONIES 200; lines 14946-15037 confidence: medium

The kam mounts a goose-like scarecrow, flaps his arms as wings, and chants: “Skyward ascend, O bird!” The goose replies through the shaman.

The shaman mounts a goose-like effigy as a feathered steed during skyward chanting, and later invokes the Merkyut birds of heaven.
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Aboriginal Siberia - A Study in Social Anthropology SOME CEREMONIES 295 / SOME CEREMONIES 297 / SOME CEREMONIES 200 / SOME CEREMONIES 301; lines 15040-15147 confidence: high

Ascent speech includes: 'One step have I ascended' and 'One zone I have attained'; it also says, 'To the topmost ... [the birch steps] I have mounted' and 'I have risen to the full moon.' The kam then passes from one zone of heaven to another with Bash-tutlcan, and a goose gives temporary relief.

The shaman's progress is marked by climbing birch steps, attaining zones of heaven, reaching the full moon, and encountering figures in successive heavens.
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Aboriginal Siberia - A Study in Social Anthropology SOME CEREMONIES 295 / SOME CEREMONIES 297 / SOME CEREMONIES 200 / SOME CEREMONIES 301; lines 15040-15147 confidence: medium

In the fifth heaven the kam interviews Yayuchi, glossed as Supreme-Creator, and learns future secrets; in the sixth heaven he bows to the moon and in the seventh to the sun. After reaching his highest possible zone, he drops the tambourine, beats gently with the drum-stick, and petitions Yulgen.

The passage places the moon in the sixth heaven and the sun in the seventh, and the shaman makes obeisance to each during ascent.
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Aboriginal Siberia - A Study in Social Anthropology THE ACCESSORIES OF THE SHAMAN 211 / THE ACCESSORIES OF THE SHAMAN 213 / THE ACCESSORIES OF THE SHAMAN 215 / THE ACCESSORIES OF THE SHAMAN 217; lines 10951-11048 confidence: medium

By assuming the coat, the shaman receives supernatural power to go to upper- and under-worlds to meet and deal with spirits; among the Yakut it is called the shaman’s horse; the coat and each symbolic picture are the shaman’s tanara, or protector.

The passage says that by assuming the coat the shaman receives supernatural power to go to upper- and under-worlds to meet and deal with spirits, and that the coat is called the shaman’s horse among the Yakut.
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Aboriginal Siberia - A Study in Social Anthropology THE ACCESSORIES OF THE SHAMAN 217 / THE ACCESSORIES OF THE SHAMAN 219 / THE ACCESSORIES OF THE SHAMAN 221 / THE ACCESSORIES OF THE SHAMAN 223; lines 11277-11383 confidence: medium

"They represent the horses on which the shaman rides to the upper and lower worlds."

Horse-staves are said to represent horses on which the shaman rides to upper and lower worlds, and the drum is said to symbolize the horse for shamanic flight.
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Aboriginal Siberia - A Study in Social Anthropology THE SHAMAN IN ACTION 281 / THE SHAMAN IN ACTION 233 / THE SHAMAN IN ACTION 235 / THE SHAMAN IN ACTION 237; lines 11966-12068 confidence: high

"It is this journey to the sky, together with the spirits and the sacrificed animal, which the dance symbolizes."

The passage says the dance symbolizes a journey to the sky with spirits and a sacrificed animal, and describes rising in the dance as ascending further into the sky.
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Aboriginal Siberia - A Study in Social Anthropology THE SHAMAN IN ACTION 281 / THE SHAMAN IN ACTION 233 / THE SHAMAN IN ACTION 235 / THE SHAMAN IN ACTION 237; lines 11966-12068 confidence: high

On the difficult dangerous journey every shaman has resting places called ouokh; sitting means reaching one, rising means ascending farther into the sky, and falling means descending under the earth.

The shaman's journey has named resting places, and bodily movements during the dance indicate arrival, further ascent, or descent; each shaman knows his route and location.
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Aboriginal Siberia - A Study in Social Anthropology THE SHAMAN 179 / N 2 / THE SHAMAN 181 / THE SHAMAN 183; lines 9262-9361 confidence: medium

Great shamans who take their amayyat to heaven at death are transformed into heavenly beings; if not taken to heaven, the amayyat later appears on earth.

Great shamans who take their amayyat to heaven at death are said to become heavenly beings.
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Aboriginal Siberia - A Study in Social Anthropology THE SHAMAN 183 / THE SHAMAN 185 / THE SHAMAN 187 / THE SHAMAN 189; lines 9558-9665 confidence: high

Potanin’s note says the novice is carried on a felt carpet by four shamans to nine birches; at the elevation people say 'the shaman ascends'; the novice climbs and jumps along the birches and back, then begins shamanic work but without a drum until after the third year.

The novice is elevated or carried to a row of nine birches, leaps onto one, climbs it, and moves from birch-top to birch-top; the account glosses the elevation as the shaman ascending.
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Aboriginal Siberia - A Study in Social Anthropology THE SHAMAN 181 / THE SHAMAN 183 / THE SHAMAN 185 / THE SHAMAN 187; lines 9459-9555 confidence: high

The stoutest rooted birch is planted in the yurta with its top through the smoke-hole; “This birch represents symbolically the porter-god who allows the shaman ingress into heaven” and points the way to the sky.

The principal birch passes from the yurta through the smoke-hole, represents the porter-god who grants ingress into heaven, points the way to the sky, and is connected by ribbons to the outside spirit-world path.
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Aboriginal Siberia - A Study in Social Anthropology THE SHAMAN 181 / THE SHAMAN 183 / THE SHAMAN 185 / THE SHAMAN 187; lines 9459-9555 confidence: medium

The stoutest rooted birch is planted in the yurta with its top through the smoke-hole; “This birch represents symbolically the porter-god who allows the shaman ingress into heaven” and points the way to the sky.

Among the outdoor ritual trees is a stout birch which the novice has to climb, near the principal birch that points the way to the sky.
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Aboriginal Siberia - A Study in Social Anthropology THE SHAMAN / THE SHAMAN 171 / THE SHAMAN 173 / THE SHAMAN 175; lines 8858-8956 confidence: medium

The passage reports traditions of shamans carried alive from earth to sky, killed by spirits, or struck down by called powers; it also describes the true shaman as undertaking danger to relieve others' griefs and mentions Great, Middling, and Mocking shamans.

The passage reports traditions about shamans carried away alive from the earth to the sky.
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Aboriginal Siberia - A Study in Social Anthropology TYPES OF SHAMANS 199 / TYPES OF SHAMANS 201 / CHAPTER X / THE ACCESSORIES OF THE SHAMAN; lines 10231-10323 confidence: medium

The shaman uses special dress and instruments for communicating with spirits; the drum is described as nearly universal, transporting the shaman to the superworld and evoking spirits by sound.

The drum is said to transport the shaman to the superworld and evoke spirits by sound.
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Chukchee Mythology BOGORAS, CHI / I2. 2 / I3- 1 / IV. TALES OF RUSSIANIZED NATIVES.; lines 6674-6751 confidence: high

The Man-Slaying-Woman asks Eagle about her Hare; Eagle says the Hare ran up to the sky and offers to carry the pursuer there on her back.

Eagle deceives the pursuer by saying the Hare ran to the sky, carries her upward, then turns over and lets her fall to earth.
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Chukchee Mythology BOGORAS, CHI / I2. 2 / I3- 1 / IV. TALES OF RUSSIANIZED NATIVES.; lines 6821-6896 confidence: high

After saying he will seek a wife, the boy leaves at midnight, meets two men descending from the sky, drives their reindeer upward along the moon's ray, and reaches white shining heavens.

The boy drives a sledge upward along the moon's ray and comes to the heavens.
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Chukchee Mythology Chukchee Mythology / part in the thanksgiving ceremonial. / BOGORAS, CHI; lines 2372-2553 confidence: high

When the ke'lE examines the boots he does not hear the woman; she goes out, sees the spider-web thread, and is hauled up. Her husband pursues. She is taken to Small-Spider-Woman, who tells him she has passed to the Upper People.

The woman is hauled up by a spider-web thread, the pursuer ascends toward the Upper People, and the woman reaches the Polar Star, who conceals her.
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Chukchee Mythology Chukchee Mythology / part in the thanksgiving ceremonial. / BOGORAS, CHI; lines 2555-2730 confidence: high

The petitioner asks for his wife; the Zenith says she entered a long ray of light; the petitioner ascends but slips down before the middle, bloodying his fingernails.

The wife is said to have entered a long ray of light, and the petitioner attempts to ascend it to retrieve her.
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Chukchee Mythology Chukchee Mythology / part in the thanksgiving ceremonial. / BOGORAS, CHI; lines 3261-3443 confidence: high

The dead father tells the youngest son to seek the girl of the Upper People, calls iron-footed reindeer from the east, and the young man attempts to climb a vertical mountain, but the reindeer are spent and their hoofs wear out.

The young man is told to sue for the girl of the Upper People, climbs a vertical mountain upward, marries her, and is later said by his brothers to have married among real gods if the claim is true.
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Chukchee Mythology Chukchee Mythology / part in the thanksgiving ceremonial. / BOGORAS, CHI; lines 3261-3443 confidence: high

The dead father tells the youngest son to seek the girl of the Upper People, calls iron-footed reindeer from the east, and the young man attempts to climb a vertical mountain, but the reindeer are spent and their hoofs wear out.

Iron-hoofed reindeer fail on the mountain, but stone or obsidian-hoofed reindeer carry the young man to the top.
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Chukchee Mythology Chukchee Mythology / part in the thanksgiving ceremonial. / BOGORAS, CHI; lines 3627-3795 confidence: high

The brother-in-law hears of the killing, makes a war-expedition, slays the attackers, ascends to heaven, and lives with Morning-Dawn. His family promises a white-haired dog to Morning-Dawn; the dog arrives. Morning-Dawn shows him his people below, and his tears become rain until he wipes them away.

After the revenge killing, the figure ascends to heaven and lives with Morning-Dawn.
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Chukchee Mythology Chukchee Mythology; lines 280-375 confidence: high

At full moon a western shaman overtakes him, flying with long knives used as wings; the pursued shaman flees upward with his sledge and dives underground, leaving the sledge on the ground.

The western shaman flies with long knives as wings, and both shamans are instructed to fly upward before descending or plunging.
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Chukchee Mythology Chukchee Mythology; lines 781-888 confidence: high

The human beings ascend to the Morning Dawn and die in the upper world; the shaman is named Tai'pat; his son lives on the moon as a Sacrifice-Being and receives offerings and blood sacrifice.

The human beings ascend to the Morning Dawn and dwell or die of old age in the upper world.
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Chukchee Mythology part in the thanksgiving ceremonial. / BOGORAS, CHI / I2. 2 / I3- 1; lines 5004-5099 confidence: high

Hare asks Eagle to hide him from a pursuing ke'lE; Eagle hides him in his right armpit, tells the ke'lE that Hare climbed toward the zenith, and offers to carry the ke'lE upward.

Eagle carries the pursuing ke'lE upward until the earth appears to vanish, then drops him and renders him harmless.
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Chukchee Mythology part in the thanksgiving ceremonial. / BOGORAS, CHI / I2. 2 / I3- 1; lines 5349-5429 confidence: high

In midwinter snow the woman walks with the reindeer; she is said to be ascending skyward along a ray of light, unseen by herself, because the Upper Being sees her and pities the slaughtered reindeer.

The woman is said to walk on the ground while actually moving skyward along a ray of light toward the camp of the Upper Being.
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Chukchee Mythology part in the thanksgiving ceremonial. / BOGORAS, CHI / I2. 2 / I3- 1; lines 5794-5872 confidence: high

The herdsman questions the boy’s status as herd master, abandons the herd, flees across the tundra, climbs a large tree to the top, drops upward, and reaches the country of his own Sacrifice-receiving Being.

The herdsman climbs a large tree, drops upward rather than downward, and reaches the country of his Sacrifice-receiving Being.
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Chukchee Mythology part in the thanksgiving ceremonial. / BOGORAS, CHI / I2. 2 / I3- 1; lines 5874-5938 confidence: high

As the ke'lE comes near, the man cuts off reindeer legs for it to eat, then kills the reindeer. While the ke'lE eats, the man reaches the tree from which he had ascended before and climbs to its top.

The man reaches the tree from which he had ascended before and climbs to its top; the pursuer also ascends within the tree, and the man later returns to the upper country.
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Koryak Texts Koryak Texts / INTRODUCTION.; lines 1122-1260 confidence: medium

An Ermine-Man falsely says Big-Raven's people asked the Ermine-People to live with them; they are beaten and rejected, go live in a cave, are caught by a flood, and climb upward.

After rejection, the Ermine-People live in a cave, are caught by a flood, and have to climb upward.
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Koryak Texts Koryak Texts / INTRODUCTION.; lines 1538-1679 confidence: high

The people flee upward at night by throwing an arrow upward; the arrow becomes a road, and they flee along it. The kamak couple returns and finds the house empty.

The people flee upward at night after an arrow thrown upward becomes a road.
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Koryak Texts Koryak Texts / INTRODUCTION.; lines 295-420 confidence: high

Little-Bird-Man takes a round stopper, shovel, and fat, flies to the heavenly crack, stops it, and the storm calms briefly; the stopper is too small and is thrust back into the house.

Little-Bird-Man flies up to heaven to reach and seal the crack.
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Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia I. TALES OF THE TUNDRA YUKAGHIR.1 / II. TALES OF THE LAMUT.1 / III. KOLYMA TALES. / F. B.; lines 2656-2761 confidence: medium

The young man raises his blunt arrow and asks it to become an iron tree with him safe on top. The Pike-Girl says her tempered iron teeth are harder than the iron tree and gnaws it so that splinters fly.

The young man asks his arrow to become an iron tree and is immediately placed high on top, out of the Pike-Girl’s reach for a time.
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Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia I. TALES OF THE TUNDRA YUKAGHIR.1 / II. TALES OF THE LAMUT.1 / III. KOLYMA TALES. / F. B.; lines 2763-2835 confidence: high

Wild geese drop feathers for the girls; the girls put the feathers between their fingers and fly after the geese. The youngest warns the second not to heed, answer, or look back if pursued.

Wild geese drop feathers, the girls place them between their fingers, and they fly upward after the geese while the pursuer remains on the ground.
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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 3233-3298 confidence: medium

The shaman refuses, then accepts the horse after pleading; he removes and returns the bridle, saddle, and saddle cloth, accepts thirty rubles in paper money, and tucks them into the horse’s left ear.

The shaman accepts a horse, places money in its ear, blows on it, strikes it with a staff, and it soars upward, flies away, and vanishes to reach his mother and sister.
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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 5233-5290 confidence: medium

In the Yaghishna story, a young girl meets two boys who say they are her brothers; she sinks through the ground, and they later go down the road she descended and taunt her.

The girl sinks through the ground, the boys follow the road by which she descended, and she later jumps back up to the earth’s surface.
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Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia INTRODUCTION. / I. TALES OF THE TUNDRA YUKAGHIR.1 / II. TALES OF THE LAMUT.1 / III. KOLYMA TALES.; lines 1475-1592 confidence: medium

An only daughter, described as active and clever, is carried by a whirlwind to the mountains and left beside a large rock extending from the ground up to heaven.

The girl is left near a rock extending from the ground up to heaven and uses lines and climbing hooks so that she and the other girls can climb it.
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Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia INTRODUCTION. / I. TALES OF THE TUNDRA YUKAGHIR.1 / II. TALES OF THE LAMUT.1 / III. KOLYMA TALES.; lines 1594-1735 confidence: high

A girl cuts the climbing lines of two companions after asking whether sharing one man would cause quarrels; the companions fall, and she reaches the top and sings that active ones climbed while slow ones perished.

The girl climbs with companions and cuts their lines, causing them to fall, before she reaches the top alone.
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Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia INTRODUCTION. / I. TALES OF THE TUNDRA YUKAGHIR.1 / II. TALES OF THE LAMUT.1 / III. KOLYMA TALES.; lines 1594-1735 confidence: medium

The mountain top is a high plateau; the girl finds a large well-arranged house, sees boxes and bags full of costly furs, and hides in one box.

After reaching the top of the rock or mountain, the girl crosses a high plateau and finds a large house with no visible people.
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Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia INTRODUCTION. / I. TALES OF THE TUNDRA YUKAGHIR.1 / II. TALES OF THE LAMUT.1 / III. KOLYMA TALES.; lines 2124-2213 confidence: medium

The dogs scent Yaghishna's house and pull the sledge there; Yaghishna seats the bride and she falls into a dark underground cellar described as a hundred fathoms deep and wide.

Grass-Blade-Girl is confined in a deep dark cellar and escapes by heaping dead bodies and climbing to the top.
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Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia / INTRODUCTION. / I. TALES OF THE TUNDRA YUKAGHIR.1 / II. TALES OF THE LAMUT.1; lines 1072-1166 confidence: low

The reindeer vanish, perhaps ascending to the sky; the Master of the Reindeer is angry at their close hands and hard hearts and takes back his property; they are refused aid and starve.

After the second refusal to share, the herd disappears and the narration says the reindeer may have ascended to the sky.
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Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia / INTRODUCTION. / I. TALES OF THE TUNDRA YUKAGHIR.1 / II. TALES OF THE LAMUT.1; lines 1283-1384 confidence: medium

The white old man asks about the reindeer, rebukes the man for striking assistants, says each assistant is a man and a Lamut, and shows the reindeer mounting up to the sky.

The missing reindeer, including bucks, does, and fawns, are revealed as mounting upward to the sky.
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Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia V. MARKOVA TALES. / W. B. / VI. ANADYR TALES. / W. B.; lines 5873-6069 confidence: high

The girl commands Pondandi to shoot an arrow up to the sky and follow it. He shoots toward heaven, follows the arrow upward, disappears, and later returns driving a reindeer team and sledge, handsome and finely clothed.

Pondandi shoots an arrow up to heaven and follows it upward until he disappears from sight.
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Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia V. MARKOVA TALES. / W. B. / VI. ANADYR TALES. / W. B.; lines 6407-6474 confidence: medium

Fox asks Owl to teach her to fly; Owl carries Fox high into the air, Fox says she can fly but cannot alight, and Owl throws her down, killing her.

Fox asks Owl to teach her to fly, is carried high, cannot alight, and is dropped to her death.
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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: medium

The contents list a man who transformed a doll into a woman and followed her into the world above, Ayas-e and the origin of Bats, the origin of Constellation Fisher (Ursa Major), the young Loon, and the Giant Pike.

A title describes a man transforming a doll into a woman and following her into the world above.
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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 1671-1771 confidence: medium

Nenebuc grows up, is alone, knows things taught by his grandfather, begins traveling toward the mountains, climbs three great mountains in one day, and kills a goose on each summit.

Nenebuc begins his first journey and crosses three great mountains in one day, which the passage says no man could do.
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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 1993-2096 confidence: high

Goose gives Nenebuc two wings and tells him he can fly by flapping them but must not look downward; Nenebuc looks down from high up, tumbles, and falls into a big hollow stump where he cannot get out.

Goose gives Nenebuc wings with a warning not to look down; Nenebuc looks down while high up and falls into a hollow stump.
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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 2473-2558 confidence: medium

The Citjigibis story opens with winter camping in birch-bark wigwams, a time when animals could talk; two foolish girls sleep outdoors under the stars in winter.

After the girls speak about sleeping with red and white stars, they awaken in the star world where those stars have become men.
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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 3025-3115 confidence: high

At another camp, an old woman gives the traveler a squirrel's tail, says there will be no more camps, and tells him of a big square-trunk tree reaching far into the sky, with hidden steps where his wife climbed.

The traveler climbs a great tree that reaches into the sky and passes through a hole to the upper world.
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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 3212-3309 confidence: high

Fisher runs from a pursuer with bow and arrow, springs into the sky, climbs up, and is shot only in the tail, which is broken where wounded; the pursuers never catch him.

Fisher flees the hunter, springs into the sky, climbs upward, and the note identifies the story as explaining Ursa Major/Fishing Star.
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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 4115-4135 confidence: medium

Two girls in the woods climb a tall spruce tree, cannot descend, and a Moose passes near the tree.

Two girls climb a tall spruce tree and then find it impossible to descend.
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Notes on the Eastern Cree and Northern Saulteaux DOCTORS AND MEDICINES. / WAR CUSTOMS. / MORTUARY CUSTOMS. / SOME NOTES ON FOLKLORE.; lines 5246-5352 confidence: medium

Tcikapis climbs a tree, blows on it, and it grows until it reaches the sky.

Tcikapis climbs a tree that grows until it reaches the sky and later uses the tree with his sister and wives.
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Notes on the Eastern Cree and Northern Saulteaux MISCELLANEOUS. / AAA-; -AM / SOCIAL ORGANIZATION. / REIJGION.; lines 3846-3943 confidence: high

A man seeking success in fishing or hunting water animals builds a pole scaffold, fasts, ascends it at night, and prays and fasts until a dream may teach how to take water animals.

A man builds a scaffold, fasts, ascends it at night, prays, and waits for a dream that may reveal how to take water animals.
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Seneca Fiction, Legends, and Myths BBWITT / HEW ITT J / PHONETIC KEY / MATERIAL COLLECTED BY JEREMIAH CURTIN; lines 2344-2448 confidence: medium

The men shoot arrows from high in the clouds into the water and miss; the young woman's second shot kills the bloodsucker, and the captured brother is freed.

The men go high into the clouds to shoot arrows down into the water at the bloodsucker, and the young woman kills it from that elevated position.
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Seneca Fiction, Legends, and Myths BBWITT / LEOEND6 / CUKTIN,! / UBGBKDS; lines 44932-45237 confidence: low

A large standing tree is described; the gloss indicates that he went there climbing about, and she arrived or stood near the tree.

The male figure is associated with climbing at a large tree while the female subject reaches or stands near it.
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Seneca Fiction, Legends, and Myths BBWITT / SS?SJ FICTION 181 / HBWITTJ / HKWITT; lines 10212-10297 confidence: high

Oanyadjigowa challenges Genonsgwa and his people to catch him; angry pursuers cannot catch him, and he flies upward until reaching the clouds, where he sees people.

Oanyadjigowa flies upward until he reaches the clouds, where he encounters people and a cloud-dwelling man.
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Seneca Fiction, Legends, and Myths BBWITT / SS?SJ FICTION 181 / HBWITTJ / HKWITT; lines 10300-10393 confidence: medium

At a large hemlock one young man climbs and sees a beautiful trail through the air; the two agree to try it, and the trail seems solid like earth and extends far away.

A hemlock tree gives access to the view of a solid trail through the air; following it, the young men unknowingly go upward and reach another world.
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Seneca Fiction, Legends, and Myths BBWITT / SS?SJ FICTION 181 / HBWITTJ / HKWITT; lines 10396-10492 confidence: medium

At another lodge a man calling himself their uncle says their brother sent them, that they are going to a large assembly, and that they cannot join it unless he transforms them for the upper world.

The young men are described as coming from the lower world, preparing to enter an upper-world assembly, and being guided toward that assembly by a conductor.
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Seneca Fiction, Legends, and Myths BBWITT / SS?SJ FICTION 181 / HBWITTJ / HKWITT; lines 10592-10674 confidence: medium

A speaker asks whether two young men were lost; an old woman says two despised young men disappeared; another transformed young man says they are those youths and have returned from other worlds with a guide.

The transformed young men say they traveled to another world and the southern world, visited the Long Lodge and Hawenniyo, returned with a guide, and taught upper-world songs, dances, and rules below.
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Seneca Fiction, Legends, and Myths BBWITT / SS?SJ FICTION 181 / HBWITTJ / HKWITT; lines 6155-6250 confidence: medium

After eating at the lodge, the old man says the boy may stay because he is powerful in orenda; the Hinon say they will go to a dance and carry the visitors in clouds.

The Hinon say they will carry the boy and old man in the clouds; later they take the boy with them, and he is heard after thunder.
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Seneca Fiction, Legends, and Myths BBWITT / SS?SJ FICTION 181 / HBWITTJ / HKWITT; lines 9674-9765 confidence: medium

Ganyadjigowa reaches a lodge on a big rock by a narrow ledge, meets Dagwanoenyent by the fire, is allowed to stay, and later is warned to go home before midday because something will chase him; Djothowandon is said to be at the southern end of the world making cross people peaceful.

Ganyadjigowa reaches Dagwanoenyent's lodge on a big rock by following a narrow ledge around it and meets the old man seated by the fire.
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Seneca Fiction, Legends, and Myths BBWITT, / SSSSA LEGENDS 621 / BBWITTJ / HBWITT,; lines 29356-29460 confidence: high

A daily singing woman on the mountain causes anxiety; chiefs request a respected old man to climb the summit and learn the meaning of the singing.

The old man is asked by the chiefs to climb the steep mountain to learn the meaning of the persistent singer's song.
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Seneca Fiction, Legends, and Myths BIWITTJ / BIWITTJ / CURTIN,! / SENECA FICTION, LEGENDS, AND MYTHS; lines 38095-38498 confidence: low

A canoe is named in the glosses; the action is glossed as ascending it and arriving nearby.

The canoe passage includes a gloss for a canoe and an action glossed as ascending it before arrival nearby.
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Seneca Fiction, Legends, and Myths BXWITI'J / S2K?S1 LEGENDS 683 / BKWITTJ / BIWITTJ; lines 31454-31557 confidence: medium

A stranger tells the old man to accompany him and leads him to the stranger's tribe on very lofty mountains; these are the Eagle people, who appear as men and welcome him kindly.

The old man and later the disbeliever travel to the Eagle people, whose land is on the top of very lofty mountains.
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Seneca Fiction, Legends, and Myths CDBTIN, / BXWITT. / BBWITTJ / CURTIN; lines 24734-24828 confidence: high

The twins collect swamp grass, set it on fire, cast themselves into the flames, are carried upward on smoke, reach cloudland, and come down as cinders.

The twins cast themselves into burning swamp grass and are borne upward on smoke to cloudland.
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Seneca Fiction, Legends, and Myths CIJBTIX / HIWITTJ / FICTION / FICTION; lines 12871-12962 confidence: high

The men spend the night in another hollow tree, come to the highest rocks in the world, climb a spiral ledge, and one companion falls; the surviving man kicks loose a round stone that kills him.

The men climb a spiral ledge on the highest rocks in the world to reach the old man's summit lodge, and the ascent causes one companion's death.
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Seneca Fiction, Legends, and Myths CIJBTIX / HIWITTJ / FICTION / FICTION; lines 13060-13147 confidence: medium

After both women have children, Doonongaes goes to the high rocks where Has'honyot had lived, sees the man who fell from the precipice, climbs to the former lodge site, and sees far in every direction.

Doonongaes climbs to the summit where Has'honyot's lodge had been and can see to the end of the earth in all directions.
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Seneca Fiction, Legends, and Myths CUSTIW / J LEGENDS 363 / HBWITT / HSWITTJ; lines 16877-16966 confidence: high

Okteondon lives with his maternal uncle Haient'hwus in a forest lodge and has been hidden since babyhood under the roots of a large tree; he has now reached puberty.

Okteondon is hidden under a large tree's roots and repeatedly sings that he is rising until the tree falls and he is found above ground.
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Seneca Fiction, Legends, and Myths FICTION / BBWITT / SS?SJ FICTION 181 / HBWITTJ; lines 5183-5273 confidence: high

An invisible speaker says the man would die without him, reveals the old men's hearts on a string at the canoe's end, tells him to crush them, states that the canoe has great orenda, and teaches its song.

The canoe has great orenda; after the man sings the learned song, it flies north, moves faster and higher, and requires altered song words for guidance.
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Seneca Fiction, Legends, and Myths FICTION / BBWITT / SS?SJ FICTION 181 / HBWITTJ; lines 5275-5364 confidence: medium

The youth changes the words of the song; the canoe descends to the ground. The occupant objects, repeats the first words, and the canoe shoots upward, heads north, and flies faster.

The canoe rises, descends, and is expected to stop in response to changed or repeated song words.
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Seneca Fiction, Legends, and Myths HBWITTJ / BBWITT, / SSSSA LEGENDS 621 / BBWITTJ; lines 28162-28239 confidence: medium

From above the sky and clouds the party sees effects of the Thunder men's songing: loud angry voices, torrential rain, and creeks and rivers swelling and overflowing.

The Thunder men leave the earth and go back into cloudland to their lodge, after the party had been above the sky and clouds.
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Seneca Fiction, Legends, and Myths HBWITTJ / BBWITT, / SSSSA LEGENDS 621 / BBWITTJ; lines 28241-28325 confidence: high

Dehaenhjoweos and companion(s) seek someone who knew them, find a very old man, and ask whether he remembers warriors who long ago departed on an expedition along the path of the Sun.

The expedition is repeatedly described as traveling along the path of the Sun, west toward the sunset, and later as involving skyland.
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Seneca Fiction, Legends, and Myths HBWITTJ / HKWITT / SENEGA FICTION, LEGENDS, AND MYTHS / CIJBTIX; lines 11439-11539 confidence: high

The hunters find a bear track, drop their burdens and sick companion, pursue the bear, and the supposedly sick man follows, overtakes them, and kills the bear.

The hunters follow the bear track, unknowingly go upward, are seen rising in the air, and reach the heavens.
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Seneca Fiction, Legends, and Myths HEW ITT J / CUSTIW / J LEGENDS 363 / HBWITT; lines 16196-16293 confidence: high

Hinon Hohawaqk tells his family to move to his father, says he can carry the old woman, thunders amid lightning, burns and breaks the lodge and nearby rocks, raises his people into the air, and is borne by the east wind to western mountains and rock caves where old grandfather Hinon is.

Hinon Hohawaqk thunders, the lodge burns and breaks apart, his people rise into the air, and the east wind carries them to lofty western mountains and caves.
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Seneca Fiction, Legends, and Myths HEW ITT J / CUSTIW / J LEGENDS 363 / HBWITT; lines 16394-16488 confidence: medium

After the fire has burned down, an explosion sends a Dagwanoenyent flying toward Ot'hegwenhda; it knocks him off the rock, rises high, strikes the Blue Sky, comes down, and is killed when he crushes its head with a white flint.

After an explosion, the Dagwanoenyent flies upward, strikes the Blue Sky, returns to earth, and is killed by Ot'hegwenhda.
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Seneca Fiction, Legends, and Myths HIWITTJ / FICTION / FICTION / BSWITTJ; lines 14292-14380 confidence: medium

Tsodiqgwadon splits an arrowhead, makes Haiwanenqgwi small, places him inside it, and tells the arrow to go to Gaasyendiet'ha's dwelling: a cavern under a red-hot Great Rock of white chert or flint at the edge of the Blue Sky where it meets the waters at sunset.

Haiwanenqgwi travels through the air in an arrow to the Rock in the Blue Sky at the edge of the sky where it meets the waters.
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Seneca Fiction, Legends, and Myths HIWITTJ / FICTION / FICTION / BSWITTJ; lines 14383-14477 confidence: high

After Haiwanenqgwi returns, Tsodiqgwadon says only half the tribes have been notified and instructs him to go to the Land in the Blue Sky, to seven Hinon men on clouds, to a man above the Blue Sky, to Shagoewatha in an earth opening, to a tall man on a high rock, and to Ganiagwaihegowa; Tsodiqgwadon gives him a flesh-like substance with great orenda to chew when using it.

Tsodiqgwadon gives Haiwanenqgwi a substance with great orenda; after placing it in his mouth, Haiwanenqgwi mounts upward, reaches the Land in the Blue Sky, and says he walked on the air.
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Seneca Fiction, Legends, and Myths HKWITT / SENEGA FICTION, LEGENDS, AND MYTHS / CIJBTIX / HIWITTJ; lines 12003-12095 confidence: medium

The young man removes an arrowhead, makes his wife a couple of inches long, encloses her in the arrow, sends it east, and the arrow sings with the voice of the Owenhgwenhonh while leaving an airborne trail.

The arrow travels through the air leaving a visible trail, and the nephew leaps upward and runs in the air while following it.
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Seneca Fiction, Legends, and Myths HUWITT. / CUBTIN / S3 MYTHS 467 / CUBTIN; lines 21423-21504 confidence: medium

The old woman orders her people to continue fighting toward a high mountain to the south. She plans that, once the Yenonsgwa come to the top, the Dagwanoenyentgowa will strike from east and west, get behind them, and drive them into the great ravine and river on the mountain's south side.

The old woman directs her fighters up a high mountain, plans a coordinated strike from multiple directions, and drives the Yenonsgwa into the ravine and river below.
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Seneca Fiction, Legends, and Myths J LEGENDS 363 / HBWITT / HSWITTJ / BBWITTJ; lines 17436-17528 confidence: high

The woman has the youth sit and rest, places his head on her knees, and after he ties one of his very long hairs to a root unseen, he falls asleep; she puts him in a basket, carries it on her back, runs, and rises into the air.

The woman places the sleeping nephew in a basket, carries it on her back, runs, and rises into the air.
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Seneca Fiction, Legends, and Myths J LEGENDS 363 / HBWITT / HSWITTJ / BBWITTJ; lines 17531-17627 confidence: high

After further bird attacks, an old woman's dream voice gives rescue instructions involving a hemlock leaf; in the morning the youth vomits up the leaf, plants it, sings, and it grows into a tree above the ravine brink.

A hemlock leaf becomes a tree that grows beyond the ravine brink, enabling upward escape from the depths.
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Seneca Fiction, Legends, and Myths J LEGENDS 363 / HBWITT / HSWITTJ / BBWITTJ; lines 17531-17627 confidence: high

The youth gathers bones, threatens a hickory tree will fall unless the people rise, and the bones become living men; during the climb up the hemlock tree, two men with unequal legs look back and fall as bones.

The youth warns the revived men not to look back while climbing; the two who look back fall through the tree as bones.
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Seneca Fiction, Legends, and Myths J LEGENDS 363 / HBWITT / HSWITTJ / BBWITTJ; lines 17730-17816 confidence: high

S'hagoiyagent'ha puts Hadjowiski in a small flint canoe; the canoe flies through the air, hits a high rock, throws Hadjowiski out, kills him among the rocks, and returns alive to the old man.

Both the flint canoe and Deoyadastat'he with his dog rise into the air and travel rapidly above the ground or trees.
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Seneca Fiction, Legends, and Myths J LEGENDS 363 / HBWITT / HSWITTJ / BBWITTJ; lines 18602-18692 confidence: high

An enormous spider as large as a man arrives, weaves webs into a rope, suspends it from the mountain, enables the young man to climb to the top, and helps him draw up the living men below; the rescued men go home.

The Great Spider weaves a rope, suspends it from the mountain above the man, and the young man climbs to the mountaintop.
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Seneca Fiction, Legends, and Myths PHONETIC KEY / MATERIAL COLLECTED BY JEREMIAH CURTIN / FICTION / BBWITT; lines 4388-4470 confidence: medium

The elder brother remembers a dream in which a large spider promised help, calls to it, and the spider makes a thick web ladder that breaks while he is climbing.

The spider makes a large ladder of web strands and tells the elder brother to climb, though the ladder breaks before he escapes.
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Seneca Fiction, Legends, and Myths S55S1 LEQBNDB 497 / CUBTIN. / CDBTIN, / BXWITT.; lines 22505-22611 confidence: high

Gajihsondis hears the women’s footsteps in pursuit, sets down the pack, sits beside it, strikes the chestnut case with his arrow, and tells the angry women he will sing a pleasant song so they may dance.

Gajihsondis sings a song associated with orenda, and the pursuing women dance without ceasing and rise into the air while he continues singing.
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Seneca Fiction, Legends, and Myths S55S1 LEQBNDB 497 / CUBTIN. / CDBTIN, / BXWITT.; lines 22505-22611 confidence: high

Gajihsondis sings that one shall not return from the upper side of the sky and that one shall not rob him of his song, identified as the orenda of his song; the mother and daughters dance around him without ceasing and rise into the air to about half the height of the tallest trees.

The women rise while dancing to the song; when Gajihsondis ceases singing and leaves, their bodies fall headfirst to earth.
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Seneca Fiction, Legends, and Myths SENECA FICTION, LEGENDS, AND MYTHS / INTRODUCTION / BBWITT / HEW ITT J; lines 1541-1581 confidence: low

The passage states that man is in the material world but not of it, and that the heart sees the beckoning finger of a higher and nobler destiny.

The passage says that man is in but not of the material world and perceives a higher and nobler destiny.
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Seneca Fiction, Legends, and Myths Seneca Fiction, Legends, and Myths / SENECA FICTION, LEGENDS, AND MYTHS / INTRODUCTION; lines 751-845 confidence: high

Some former people or gods remain unchanged, do not participate in the struggle, and either go above the sky or sail westward beyond the sky boundary to a pleasant region where they live in delight; the passage compares them with detached gods of classic antiquity.

Unchanged former people go above the sky or sail westward beyond the sky boundary to a pleasant region where they live in delight.
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Seneca Fiction, Legends, and Myths Seneca Fiction, Legends, and Myths / SENECA FICTION, LEGENDS, AND MYTHS / INTRODUCTION; lines 944-1044 confidence: medium

A smaller party leaves earth, either beyond the sky to the upper land or by boats over the ocean to the West beyond the setting sun, and lives free from pain, disease, and death.

A smaller party leaves earth either beyond the sky to the upper land or in boats over the ocean to the West beyond the setting sun, living free from pain, disease, and death.
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Seneca Fiction, Legends, and Myths TRADITIONS / HUWITT. / CUBTIN / S3 MYTHS 467; lines 20632-20725 confidence: medium

The old woman takes the man to a low island with a deep lake, directs him away from the canoe as if to hunt, then paddles away and ignores his call to return.

The hunter is abandoned on an island; waters rise at night, monsters gather, and he climbs the tallest tree until daylight brings subsiding water.
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oceanic

Oceanic Mythology ANIMAL AND MISCELLANEOUS TALES 291 / ANIMAL AND MISCELLANEOUS TALES 293 / PLATE XXIV / ANIMAL AND MISCELLANEOUS TALES 295; lines 13639-13726 confidence: high

Wurruna orders his wives to get pine-bark to improve the fire; they warn that cutting pine-bark will make him never see them again; he insists, and they strike their hatchets into trees.

The trees grow upward while the women cling to their hatchets, and the women climb from the trees into the sky-country.
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Oceanic Mythology ANIMAL AND MISCELLANEOUS TALES 293 / PLATE XXIV / ANIMAL AND MISCELLANEOUS TALES 295 / ANIMAL AND MISCELLANEOUS TALES 297; lines 13729-13807 confidence: high

People try to climb the tree to take water by force, but the bear pours water on them, making them fall and die.

Several people climb the water-holding tree unsuccessfully, while the sons of Pundjel climb spirally and reach the top.
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Oceanic Mythology BIBLIOGRAPHY , 349 / XX. 116-57. / XX1. 39-64, 120-33. / BIBLIOGRAPHY 357; lines 17313-17521 confidence: medium

“Klien’s War-Raid to the Skies. A Dyak Myth”

The cited Dyak myth title names a war-raid to the skies.
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Oceanic Mythology MISCELLANEOUS TALES 131 / MISCELLANEOUS TALES 133 / MISCELLANEOUS TALES 135 / MISCELLANEOUS TALES 137; lines 7008-7137 confidence: high

The sky-wife's touch produces ripe yams; Tagaro's brothers scold her, and while she weeps at the pillar her tears expose her wings, which she uses to fly back to heaven.

The sky-maiden's tears expose her hidden wings; she takes them and flies back to heaven.
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Oceanic Mythology MISCELLANEOUS TALES 131 / MISCELLANEOUS TALES 133 / MISCELLANEOUS TALES 135 / MISCELLANEOUS TALES 137; lines 7008-7137 confidence: medium

A variant adds that the returning sky-maiden takes her child with her; Tagaro comes back to find wife and son absent and asks his mother about them.

A variant says the returning sky-maiden takes her child with her, leaving Tagaro without wife and son.
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Oceanic Mythology MISCELLANEOUS TALES 135 / MISCELLANEOUS TALES 137 / PLATE XV / MISCELLANEOUS TALES 139; lines 7140-7249 confidence: high

Tagaro makes a powerful bow and a hundred arrows, shooting them one into another until they form an arrow-chain whose end reaches the earth.

Tagaro creates an arrow-chain reaching between sky and earth and uses the resulting route to ascend toward the sky-land.
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Oceanic Mythology MISCELLANEOUS TALES 209 / MISCELLANEOUS TALES 217 / PLATE. XX / MISCELLANEOUS TALES 223; lines 10878-10977 confidence: medium

The husband sees Sunrise in the tree, asks for a rope, climbs a copper wire she lowers, and falls to pieces when she cuts it halfway.

The husband climbs a copper wire toward Sunrise in the tree; she cuts it halfway and he falls to his death.
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Oceanic Mythology MISCELLANEOUS TALES 217 / PLATE. XX / MISCELLANEOUS TALES 223 / MISCELLANEOUS TALES 237; lines 11456-11550 confidence: high

As the father climbs, the tree grows taller and taller until it has grown almost up to the moon.

The girl and cat move from the top of an elongating palm to the moon by means of a lowered golden ladder.
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Oceanic Mythology MISCELLANEOUS TALES 217 / PLATE. XX / MISCELLANEOUS TALES 223 / MISCELLANEOUS TALES 237; lines 11456-11550 confidence: high

The father tries to follow, but no ladder is lowered for him; trying to reach the moon without one, he slips, falls, and is killed.

The father tries to follow the girl and cat to the moon, but no ladder is lowered for him; he slips, falls, and is killed.
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Oceanic Mythology MISCELLANEOUS TALES 223 / MISCELLANEOUS TALES 237 / SUMMARY 243 / MYTHS OF ORIGINS AND THE DELUGE 249; lines 11792-11892 confidence: high

“a gull, flew up and stretched out the arching sky as a spider spins her web.”

The gull stretches the sky; in the Nauru shell account the roof or upper shell is raised into the sky; in another version deities raise the skies.
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Oceanic Mythology MISCELLANEOUS TALES 61 / MISCELLANEOUS TALES 63 / MISCELLANEOUS TALES 65 / MISCELLANEOUS TALES 67; lines 4042-4177 confidence: high

Tawhaki’s sky ascent is linked to seeking his father; New Zealand, Rarotongan, Tahitian, and Hawaiian variants differ, including finding bones, rescuing the father from death or filth, burning the offenders’ house, and Tawhaki’s own death followed by Rata’s revenge.

Tawhaki’s ascent to the sky is said to be motivated by seeking his father, and in the New Zealand version he proceeds to seek powerful charms in the highest heavens.
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Oceanic Mythology MISCELLANEOUS TALES 65 / MISCELLANEOUS TALES 67 / PLATE IX / MISCELLANEOUS TALES 69; lines 4180-4275 confidence: high

A younger Maui later known as Rupe grieves for Hina-uri, searches in vain, and ascends through the heavens to consult Rehua, his godlike ancestor and one of the children of Rangi and Papa, in the tenth heaven.

Rupe ascends from the lower heavens to the tenth heaven to consult Rehua and learn Hina-uri's location.
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Oceanic Mythology MISCELLANEOUS TALES 67 / PLATE IX / MISCELLANEOUS TALES 69 / MISCELLANEOUS TALES 73; lines 4352-4459 confidence: high

Tiwaiwaka counsels the couple to delay ascent until summer; later they ascend with the young of the owl, bat, rail, and fantail, who thereby come to earth.

Mataora and Nuvarahu ascend to this world, Tane asks Hine-nui-te-po to return but is refused, and Eneene and Kura escape to the world of light.
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Oceanic Mythology MISCELLANEOUS TALES 67 / PLATE IX / MISCELLANEOUS TALES 69 / MISCELLANEOUS TALES 73; lines 4461-4580 confidence: high

Hiku’s friends help make a great length of rope; Hiku takes a hollow coconut, anoints himself with rancid oil to smell like a corpse, and is lowered through an opening to the world below.

Hiku is lowered down on a rope or vine and later hauled back up with Kawelu’s spirit after signaling to his friends above.
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Oceanic Mythology MISCELLANEOUS TALES 69 / MISCELLANEOUS TALES 73 / PLATE X / MISCELLANEOUS TALES 77.; lines 4583-4673 confidence: high

Hutu descends to the nether realm, finds Pare, joins games with other shades to lure her, and demonstrates a swinging device using a tall pole and rope.

Hutu uses a bent pole or tree and ropes flung to the sky to climb back from the world of shades to the world above while carrying Pare.
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Oceanic Mythology MISCELLANEOUS TALES 8I / MISCELLANEOUS TALES 83 / MISCELLANEOUS TALES 85 / MISCELLANEOUS TALES 87; lines 5033-5122 confidence: medium

Rona goes to fetch water, curses the moon after stumbling in darkness, and the displeased moon descends, seizes her, and carries her away with a tree, water-gourd, basket, and other items visible in the moon.

Rona is carried up by the moon with objects still seen there; a Cook Group daughter is also carried off by the moon and visible there with her implements.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 107 / MYTHS OF ORIGINS AND THE DELUGE 109 / MYTHS OF ORIGINS AND THE DELUGE 111 / MYTHS OF ORIGINS AND THE DELUGE 113; lines 5988-6071 confidence: high

Dudugera warns his mother and relatives to hide under a great rock, saying that he will climb a pandanus-tree into the sky and, as the sun, destroy all things with heat; nearly everything perishes except those who heed the warning.

Dudugera says he will climb a pandanus-tree into the sky and become the sun.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 249 / MYTHS OF ORIGINS AND THE DELUGE 251 / MYTHS OF ORIGINS AND THE DELUGE 253 / MYTHS OF ORIGINS AND THE DELUGE 255; lines 12063-12147 confidence: high

Young Spider is born miraculously from a boil upon Dabage the tortoise and climbs through all the heavens to the last heaven, where Lightning, Thunder, and Ancient Spider are.

Young Spider climbs up through all the heavens until he reaches the last heaven.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 27 / MYTHS OF ORIGINS AND THE DELUGE 29 / MYTHS OF ORIGINS AND THE DELUGE 31 / MYTHS OF ORIGINS AND THE DELUGE 33; lines 2519-2609 confidence: high

Another Maori version says Raki, speared by Takaroa, asks Tane and his younger brothers to lift or kill him so that Papa may lie apart, men may live, and light and day may come.

Raki is lifted upward, propped with poles, and the completed heaven is followed by the arising of light and the beginning of day.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 271 / MYTHS OF ORIGINS AND THE DELUGE 273 / MYTHS OF ORIGINS AND THE DELUGE 275 / MYTHS OF ORIGINS AND THE DELUGE 277; lines 12832-12912 confidence: medium

The young men call the old man, cause the rock to grow too tall for him to reach, throw him emu fat, and receive it back when he hurls it at them, thereby breaking the tabu.

Gina attempts to climb a stick to reach the young men on the raised rock but falls when the stick is shaken.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 273 / MYTHS OF ORIGINS AND THE DELUGE 275 / MYTHS OF ORIGINS AND THE DELUGE 277 / MYTHS OF ORIGINS AND THE DELUGE 279; lines 12915-12999 confidence: medium

A male figure draws blood from his veins, sprinkles it over a woman, restores her to life, and both go up into the sky.

The woman is restored to life when blood is sprinkled over her, and both figures go up into the sky.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 277 / MYTHS OF ORIGINS AND THE DELUGE 279 / MYTHS OF ORIGINS AND THE DELUGE 281 / MYTHS OF ORIGINS AND THE DELUGE 283; lines 13083-13173 confidence: high

A Victorian tribe's account says a man throws a spear into the sky, climbs by the string tied to it to the sun, and brings fire down to humans.

A man climbs to the sun by a spear-string and brings fire down, while a wren flies up to the sky to get fire.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 281 / MYTHS OF ORIGINS AND THE DELUGE 283 / PLATE. XXIII / MYTHS OF ORIGINS AND THE DELUGE 285; lines 13176-13269 confidence: high

Northern and central Australian accounts are summarized as having little creator or world-source mythology; mankind emerges from ground or begins as embryonic/amorphous beings made human by totem ancestors; sun and moon emerge and ascend; fire knowledge is taught in the underworld.

The sun and moon are described as persons who emerge from the ground and later ascend to the sky.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 287 / ANIMAL AND MISCELLANEOUS TALES 289 / ANIMAL AND MISCELLANEOUS TALES 291 / ANIMAL AND MISCELLANEOUS TALES 293; lines 13484-13636 confidence: high

Wyungare throws a spear upward with a line attached; it sticks, he climbs by the cord, pulls the women up after him, and they may now be seen as stars.

Wyungare ascends by a spear and attached line, while a northern New South Wales variant forms a chain of spears reaching between earth and sky.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 287 / ANIMAL AND MISCELLANEOUS TALES 289 / ANIMAL AND MISCELLANEOUS TALES 291 / ANIMAL AND MISCELLANEOUS TALES 293; lines 13484-13636 confidence: medium

Wyungare throws a spear upward with a line attached; it sticks, he climbs by the cord, pulls the women up after him, and they may now be seen as stars.

After the spear-cord ascent, Wyungare and the women are said to be visible as stars.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 29 / MYTHS OF ORIGINS AND THE DELUGE 31 / MYTHS OF ORIGINS AND THE DELUGE 33 / MYTHS OF ORIGINS AND. THE DELUGE 35; lines 2612-2703 confidence: high

Cook Group: Ru is the raiser of the heavens; the heavens were low, resting on plant leaves, people were confined beneath them, and Ru calls the gods of night and day to help lift the sky.

Multiple examples describe the heavens as originally low and then raised higher, including by Ru, Ruu, a New Hebrides woman’s command, and broader regional variants.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 31 / MYTHS OF ORIGINS AND THE DELUGE 33 / MYTHS OF ORIGINS AND. THE DELUGE 35 / PLATE VI; lines 2706-2799 confidence: medium

After raising Rangi, Tane plants trees on his mother Earth, first with roots or heads upward and feet downward, then reverses them so their heads are in the earth and feet upward.

Tane’s tree-planting episode explains trees as reversed from an earlier upside-down orientation, and the author compares it with sky-tree traditions used for passage to the upper world.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 39 / THE MAUI CYCLE 45 / THE MAUI CYCLE 47 / PLATE VII; lines 3240-3332 confidence: medium

The passage identifies raising the sky as a Maui exploit. It says New Zealand and parts of central and western Polynesia attribute sky elevation to great gods in cosmogonic myths; as a Maui-cycle episode it is absent in New Zealand but prevalent in central and western Polynesia and Hawaii. In Hawaii and Samoa the low heavens are raised by Maui after a woman agrees to give him water from her gourd.

The passage states that the heavens were formerly very low and that Maui lifted or raised them through exertion.
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Oceanic Mythology NOTES / NOTES / PART I / NOTES 315; lines 14478-14694 confidence: medium

The author says this form is not a parallel but suggests a Philippine and New Hebrides myth in which the sky was so low that it interfered with pounding rice or use of the planting stick; because this inconvenienced a woman, the sky was raised.

The note describes a low sky that interferes with pounding rice or the planting stick and is then raised because of inconvenience to a woman.
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Oceanic Mythology NOTES / NOTES / PART I / NOTES 315; lines 14696-14766 confidence: high

“the meeting with the blind woman takes place only after Tawhaki has climbed up to the sky, in which attempt his brother, Karihi, falls and is killed.”

The note says Tawhaki climbs to the sky and that his brother Karihi falls and is killed in that attempt.
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Oceanic Mythology NOTES / NOTES / PART I / NOTES 315; lines 14696-14766 confidence: medium

“the meeting with the blind woman takes place only after Tawhaki has climbed up to the sky, in which attempt his brother, Karihi, falls and is killed.”

The meeting with the blind woman is placed after Tawhaki’s climb to the sky, and she is later identified as the blind ancestress whose sight is restored.
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Oceanic Mythology PLATE V / MYTHS OF ORIGINS AND THE DELUGE 27 / MYTHS OF ORIGINS AND THE DELUGE 29 / MYTHS OF ORIGINS AND THE DELUGE 31; lines 2435-2516 confidence: medium

After long darkness the gods desire better conditions and plan to lift Rangi on high; the passage calls this a version of the myth of the raising of the sky in Polynesian mythology.

The gods plan to lift Rangi on high, Tane proposes that heaven stand far above earth, and the named gods attempt to rend heaven and earth apart.
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Oceanic Mythology PLATE VII / THE MAUI CYCLE 51 / THE MAUI CYCLE 53 / THE MAUI CYCLE 55; lines 3617-3686 confidence: high

Whaitari decides to return to the sky, warns Hema not to follow though his children may reach heaven, with a variant involving Kai-tangata’s other wife, and ascends in an enveloping cloud.

Whaitari returns to the sky when a cloud comes and envelops her, and the passage links the episode with possible later reaching of the heavens by Hema’s children.
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Oceanic Mythology PLATE VIII / MISCELLANEOUS TALES 59 / MISCELLANEOUS TALES 61 / MISCELLANEOUS TALES 63; lines 3875-3953 confidence: medium

The commentary notes a sky-maiden who comes down to earth, becomes the wife of a mortal, and later returns to the upper world; it says this lacks certain characteristic swan-maiden elements but contains suggestions of that episode.

The commentary explicitly describes a sky-maiden who comes down to earth, becomes the wife of a mortal, and later returns to the upper world, while noting resemblance to the swan-maiden episode.
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Oceanic Mythology PLATE XIX / TRICKSTER TALES 201 / TRICKSTER TALES 203 / TRICKSTER TALES 205; lines 9993-10111 confidence: high

The wife calls her flying-palace; she and her husband ascend to the sky, receive medicine from the lord of heaven, return by flying-house, cure the father, and the six brothers are later turned into dogs.

The Halmahera wife summons a flying-palace, and the couple ascends to the sky to obtain medicine from the lord of heaven.
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Oceanic Mythology PLATE XXIV / ANIMAL AND MISCELLANEOUS TALES 295 / ANIMAL AND MISCELLANEOUS TALES 297 / ANIMAL AND MISCELLANEOUS TALES 299; lines 13810-13902 confidence: medium

In a repeated cave episode, the boy piles grass at the opening, sets it on fire, smothers both cannibals, and after death they ascend to the sky and are visible as stars.

After the cannibals die, they ascend to the sky and remain visible as stars.
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Oceanic Mythology PLATE. AX / MYTHS OF ORIGINS AND THE DELUGE 271 / MYTHS OF ORIGINS AND THE DELUGE 273 / MYTHS OF ORIGINS AND THE DELUGE 275; lines 12748-12829 confidence: high

Among the Arunta and related tribes, the sun is female, arises from the ground, ascends to the sky carrying a fire-brand, descends into the earth nightly, and emerges again in the morning; some accounts have several suns.

The sun woman ascends to the sky with a fire-brand, descends into the earth at night, and emerges again in the morning.
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Oceanic Mythology PLATE. AX / MYTHS OF ORIGINS AND THE DELUGE 271 / MYTHS OF ORIGINS AND THE DELUGE 273 / MYTHS OF ORIGINS AND THE DELUGE 275; lines 12748-12829 confidence: high

In an Arunta account, an Opossum-totem man carries the moon in a shield and hides it; a Grass-Seed-totem man steals the shield with the moon, and the Opossum-totem man calls the moon into the sky to give night light.

A Grass-Seed-totem man steals the shield containing the moon, after which the Opossum-totem man calls the moon into the sky to light the night.
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Oceanic Mythology THE MAUI CYCLE 45 / THE MAUI CYCLE 47 / PLATE VII / THE MAUI CYCLE 51; lines 3335-3416 confidence: high

The sky is raised 'first to the level of the tree-tops,' then to 'mountain-tops,' and finally to its present height; the deed is done by Maui, called Tiitii in Samoa.

The passage repeatedly treats the elevation of the sky or heavens as a mythic episode, with variants naming different agents and explaining plant forms by the former pressure of the low sky.
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Oceanic Mythology TRICKSTER TALES 193 / TRICKSTER TALES 197 / PLATE XIX / TRICKSTER TALES 201; lines 9827-9907 confidence: medium

The king says to set him afire, his companions also ask to go, and the hero gathers palm fibres for them because they are anxious to go to the sky.

The king and companions expect to reach the sky by being set on fire, but the hero’s burning leaves them dead and charred.
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Oceanic Mythology TRICKSTER TALES 201 / TRICKSTER TALES 203 / TRICKSTER TALES 205 / MISCELLANEOUS TALES 209; lines 10137-10223 confidence: medium

As the rice store declines, the wife finds her magic garment hidden in the bin; she says she must return to the sky, leaves the child with the husband, and gives instructions involving the roof and a burning rice stalk.

The wife finds the magic garment hidden by her husband and then returns to the sky, rising in smoke from a lit rice stalk.
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Oceanic Mythology TRICKSTER TALES 201 / TRICKSTER TALES 203 / TRICKSTER TALES 205 / MISCELLANEOUS TALES 209; lines 10137-10223 confidence: high

As the rice store declines, the wife finds her magic garment hidden in the bin; she says she must return to the sky, leaves the child with the husband, and gives instructions involving the roof and a burning rice stalk.

The wife ascends in the smoke of a lit rice stalk, and the husband is told to burn a rice stalk so she will descend to feed the child.
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Oceanic Mythology TRICKSTER TALES 201 / TRICKSTER TALES 203 / TRICKSTER TALES 205 / MISCELLANEOUS TALES 209; lines 10226-10321 confidence: medium

After the sisters-in-law take possession of Lizard at the planting, he wakes Kapapitoe, places four pieces of bark on a stone, repeats a charm, and opens his eyes to find his house high on a mountain because the stone has become a great rock; the sisters-in-law cannot climb the cliff.

Lizard’s charm makes a stone grow into a great rock with his house on top, high on the mountain, so the sisters-in-law cannot climb to it.
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Oceanic Mythology TRICKSTER TALES 201 / TRICKSTER TALES 203 / TRICKSTER TALES 205 / MISCELLANEOUS TALES 209; lines 10323-10435 confidence: high

Dixon introduces the half-child story as widely distributed; in the Loda version, the first man and woman live by a river and garden, a flood washes away half the garden, the woman curses the rain, and the child is born half-human with one eye, one arm, and one leg.

Half-Child, born with only one eye, arm, and leg, climbs to the great deity in the upper world and is restored after bathing in a pool.
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Oceanic Mythology TRICKSTER TALES 203 / TRICKSTER TALES 205 / MISCELLANEOUS TALES 209 / MISCELLANEOUS TALES 217; lines 10469-10550 confidence: medium

The rajah orders Serungal to climb a betel-nut tree whose top is lost in the clouds and pluck its nuts; the squirrel climbs it and brings down the nuts.

Serungal must climb a betel-nut tree whose top is lost in the clouds; the squirrel climbs it for him.
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Oceanic Mythology TRICKSTER TALES 205 / MISCELLANEOUS TALES 209 / MISCELLANEOUS TALES 217 / PLATE. XX; lines 10666-10758 confidence: high

A Philippine version begins with Aponibolinayen and Dinay going to gather siksiklat; when Aponibolinayen begins breaking it, the vine encircles her, carries her up, and places her below an alosip-tree in the sky.

The siksiklat vine encircles Aponibolinayen, carries her upward, and places her in the sky.
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Oceanic Mythology TRICKSTER TALES I9I / TRICKSTER TALES 193 / TRICKSTER TALES 197 / PLATE XIX; lines 9735-9824 confidence: medium

The real hero, richly dressed and carrying food, tells the king that the upper-world ancestors sent greetings, food, and ornaments and says the sky is nearby.

After the substitute is burned, the real hero returns and claims he visited the king's ancestors in the upper world and received greetings and gifts.
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native american plateau

Myths of the Modocs CHARACTERS / MYTHS OF THE MODOCS 289 / MYTHS OF THE MODOCS 291 / MYTHS OF THE MODOCS 293; lines 15349-15446 confidence: medium

Tskel says, "You will be persons no longer" and tells them they will go to the sky and frighten people by making a big noise.

Tskel declares the dead sons of Lemeis no longer persons and says they will go up to the sky to frighten people by making a big noise; he also sends old Lemeis and his wife to the sky.
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Myths of the Modocs CHARACTERS / MYTHS OF THE MODOCS 3 / MYTHS OF THE MODOCS 5 / MYTHS OF THE MODOCS 7; lines 820-915 confidence: high

Kumush tells Isis to go to the top of Liniswi, swim in a blue-water pond, pile stones, speak to the mountain, dive five times, drink lowest water, build fire, sleep, keep any dream secret, and return without speaking or drinking water.

Kumush directs Isis to climb mountains, address mountains, enter special waters, observe restrictions, sleep and manage dreams, and thereby gain mind, power, greatness, endurance, and lasting life.
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Myths of the Modocs CHARACTERS / MYTHS OF THE MODOCS 41 / MYTHS OF THE MODOCS 43 / MYTHS OF THE MODOCS '45; lines 2736-2772 confidence: high

After finishing everything, Kumush takes his daughter to the edge of the world at the place where the sun rises, travels on the sun's road to the middle of the sky, builds a house there, and lives there now.

After finishing everything, Kumush goes to the edge of the world, travels on the sun's road to the middle of the sky, builds a house, and lives there.
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Myths of the Modocs CHARACTERS / MYTHS OF THE MODOCS 87 / DJAKALIPS / MYTHS OF THE MODOCS 89; lines 4886-4949 confidence: high

The frightened sisters run to the river, twist reeds into a rope reaching from ground to sky, throw it upward until it catches, climb it, and leave a little animal near the rope's end with instructions not to tell where they went.

The sisters twist reeds into a rope reaching from the ground to the sky, throw it upward, and climb it.
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Myths of the Modocs CHARACTERS / MYTHS OP THE MODOCS 29 / MYTHS OF THE MODOCS 31 / MYTHS OF THE MODOCS 33; lines 2174-2274 confidence: high

At the foot of Mlaiksi, the younger sister sees a green place high on the mountain, climbs, digs in moist ground, finds a little water, and both sisters drink and fill water baskets.

The younger sister climbs Mlaiksi in search of water, then continues upward in response to a strange sound and a distant voice.
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Myths of the Modocs CHARACTERS / MYTHS OP THE MODOCS 77 / MYTHS OF THE MODOCS 79 / CHARACTERS; lines 4566-4655 confidence: medium

Character list: Gaukos is identified as Moon, Kowe as Frog, an otter figure is named, Lok as Bear, and Weketas as a small green frog.

Gaukos, identified as Moon, says he will be seen every month and travel in the sky; the final account connects his ongoing travel with being eaten and restored to life.
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Myths of the Modocs CHARACTERS / THE STAR BROTHERS / CHARACTERS / MYTHS OF THE MODOCS 97; lines 5195-5297 confidence: high

Kaltsik made a basket and web for the brothers and warned, "Don't look down till I tie you to the sky."

Kaltsik places the five brothers in a basket, carries them upward in a web, and warns them not to look down before he ties them to the sky.
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Myths of the Modocs CHARACTERS / THE STAR BROTHERS / CHARACTERS / MYTHS OF THE MODOCS 97; lines 5195-5297 confidence: high

The eldest brother looks down from the basket; the web breaks, and the five brothers fall out one after another.

After the eldest brother looks down from the basket, the web breaks and all five brothers fall out one after another.
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Myths of the Modocs FROST AND / THUNDER / CHARACTERS / MYTHS OF THE MODOCS 147; lines 7656-7692 confidence: high

The people kill Yahyahaas with arrows; his spirit rises into the air and becomes Thunder, and arrows shot at it miss.

After Yahyahaas is killed, his spirit goes up into the air, becomes Thunder, and cannot be struck by arrows.
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Myths of the Modocs ISIS AND YAULILIK'S DAUGHTERS / KUMUSH AND HIS DAUGHTER / NOTES 383 / STEALING FIRE; lines 19518-19551 confidence: medium

Kumush, after doing what he could for mankind, goes to the place where the sun rises, travels on Sun's road to the middle of the sky, and builds his house there.

Kumush travels on Sun's road to the middle of the sky and builds his house there.
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Myths of the Modocs KAI AND HIS FATHER-IN-LAW, NATANATAS / CHARACTERS / MYTHS OF THE MODOCS 361 / MYTHS OF THE MODOCS 363; lines 18661-18764 confidence: high

As Kai is falling into the water, white eagle feathers call, "Think of us!" Kai does so and floats off in the air.

White eagle feathers call to Kai; after he thinks of them, he floats into the air and later floats away like a feather.
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Myths of the Modocs KUMUSH AND HIS DAUGHTER / CHARACTERS / MYTHS OF THE MODOCS 41 / MYTHS OF THE MODOCS 43; lines 2641-2733 confidence: high

Kumush says he is leaving, takes his daughter's bones, selects bones by quality for tribes, fills a basket with shin-bones and wrist-bones, and starts up the steep, slippery eastern road out.

Kumush repeatedly climbs the steep eastern road out while carrying a basket of bones from the underworld.
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Myths of the Modocs MYTHS OF THE MODOCS 111 / MYTHS OF THE MODOCS 113 / MYTHS OF THE MODOCS 115 / MYTHS OF THE MODOCS 117; lines 6241-6260 confidence: medium

The younger boy is at the edge of the sky when the old man's spirit says he will be a star, and he becomes one; the elder boy also reaches the edge of the sky and becomes a star.

Both boys reach the edge of the sky before becoming stars.
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Myths of the Modocs MYTHS OF THE MODOCS 131 / MYTHS OF THE MODOCS 133 / MYTHS OF THE MODOCS 135 / MYTHS OF THE MODOCS 137; lines 7140-7239 confidence: high

Each evening the grandmother calls to Wus and asks the earth for his mind; she tells him to go again to the great mountain, which gave him power as a child and will give him strength and mind.

Wus is told to go to the great mountain for strength and mind, lies on the head of Wewekeni where living things get their mind, asks for power and flesh, and regains his mind.
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Myths of the Modocs MYTHS OF THE MODOCS 273 / MYTHS OF THE MODOCS 275 / THE BAD BROTHER / CHARACTERS; lines 14323-14477 confidence: low

At the house, the boy tells his sister to sit where she can look out, then sings: 'Nenum, nenum!' ('Up, up!') and asks, 'What is our mother doing?'

The boy sings a phrase glossed 'Up, up!' before asking the girl to observe their mother.
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Myths of the Modocs MYTHS OF THE MODOCS 295 / MYTHS OF THE MODOCS 297 / MYTHS OF THE MODOCS 299 / MYTHS OF THE MODOCS 301; lines 15756-15853 confidence: high

Kaltsik says no one goes to Subbas' house; after Tskel promises anything he wants and pleads, Kaltsik agrees to go.

Kaltsik travels upward to Subbas' house in the middle of the sky to ask where Tskel's brother is.
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Myths of the Modocs MYTHS OF THE MODOCS 297 / MYTHS OF THE MODOCS 299 / MYTHS OF THE MODOCS 301 / MYTHS OF THE MODOCS 303; lines 15856-15952 confidence: medium

Tcuskai washes his mouth at a spring and denies eating seed. Tskel strikes him, puts a deer's head on him, sends him to hunt Won, and says Won runs on the ground, in the air, on trees, in the sky, and around the world.

Won is described as running on the ground, in the air, on trees, in the sky, and around the world, and Tcuskai follows him over rocks, tree tops, grass, mole-hills, sky, and world circuits.
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Myths of the Modocs MYTHS OF THE MODOCS 3 / MYTHS OF THE MODOCS 5 / MYTHS OF THE MODOCS 7 / MYTHS OF THE MODOCS 9; lines 918-1015 confidence: medium

Kumush makes a sweat-house and tells Isis to sweat, paint red, and dress in buckskin and beads; he says Isis could be a big chief but should go away to keep the strength given by mountains and swimming places.

After the pond circuit, Isis is instructed to sweat, paint himself red, change clothing, and then goes with Kumush to build a house on a high mountain to preserve the strength received.
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Myths of the Modocs MYTHS OF THE MODOCS 337 / NANIHLAS' / CHARACTERS / MYTHS OF THE MODOCS 341; lines 17645-17721 confidence: medium

Mukus/Mlikus reports that five great rocks seal the pit and were moved by the brothers' thought; the hunters hire Tcuititi, who breaks the rocks by flying to the sky and falling against them five times.

Tcuititi breaks the rocks by flying up to the sky and falling down against them five times.
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Myths of the Modocs MYTHS OF THE MODOCS 357 / KAI AND HIS FATHER-IN-LAW, NATANATAS / CHARACTERS / MYTHS OF THE MODOCS 361; lines 18557-18658 confidence: medium

Natanatas sends Kai for eagle feathers from a nearby tree. Kai climbs toward the nest, and the tree grows taller until he reaches the nest and becomes frightened at the height.

Kai climbs toward an eagle nest while the tree grows taller, then descends by floating down as feathers do.
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Myths of the Modocs MYTHS OF THE MODOCS 7 / MYTHS OF THE MODOCS 9 / MYTHS OF THE MODOCS 11 / MYTHS OF THE MODOCS 13; lines 1120-1224 confidence: medium

Kumush tells Isis where the tree is; Isis removes his buckskin clothes, climbs to the eagle nest, and throws down the young eagles. The tree grows almost to the sky, and Kumush puts on Isis' clothes, takes the eagles, and leaves.

The tree grows almost to the sky while Isis is in it, and Kols ascends by flying around the tree to rescue him.
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Myths of the Modocs THE BAD BROTHER / CHARACTERS / MYTHS OF THE MODOCS 277 / MYTHS OF THE MODOCS 279; lines 14593-14686 confidence: medium

When the girl catches up, the young man says he does not travel on or under the ground, that the brothers had been visiting Wus rather than seeking a wife, that his home is far away, and that they travel on the tops of trees.

The Wulkutska brothers say they travel on tree tops, then spring from tree to tree while the girl follows by looking upward, stumbling, and weakening over ten days.
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Myths of the Modocs WAR BETWEEN BEASTS AND BIRDS / WUS WANTS TO MARRY A BUTTERFLY / CHARACTERS / MYTHS OF THE MODOCS 215; lines 11091-11184 confidence: high

The elder warns Wus to do right, not stop except at night, not touch anything, and to pile stones and talk to the mountains and earth when he arrives.

Wus follows elder-given rules, climbs a difficult mountain, performs summit speech and stone-piling, receives a dream encounter, and returns changed, better, and stronger.
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Myths of the Modocs WIND AND THUNDER / CHARACTERS / MYTHS OP THE MODOCS 77 / MYTHS OF THE MODOCS 79; lines 4490-4563 confidence: medium

The bodies burn, but the hearts fly out of the fire; Tskel and Tcuskai push hearts back until each bursts and the spirit comes out. Four hearts are destroyed, while the youngest brother's heart escapes Tskel.

The youngest brother's heart escapes from the fire, goes up to the sky, and becomes Lemeis.
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Traditions of the Thompson River Indians of British Columbia COLLECTED BY JAMES TEIT. / I, THE COYOTE AND THE FLOOD. / VI. THE ORIGIN OF THE DEER. / THE BLACK BEAR AND THE CHIPMUNK.; lines 4498-4610 confidence: medium

Hala'u goes out wearing a birch-bark collar; he and the Baldheaded Eagle fight from earth to clouds and back until Hala'u is slain and decapitated.

The fight between Hala'u and the Baldheaded Eagle rises to the clouds and drops back to the earth, and Ha'tahat's later fight is also described as repeatedly flying up to the clouds and back.
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Traditions of the Thompson River Indians of British Columbia F. B. / CONTENTS. / THE SUN AND HIS DAUGHTER . / INTRODUCTION.; lines 1138-1289 confidence: high

Coyote makes a tree, induces his son to climb it for an eagle nest at the top, and makes it grow until it reaches the sky; the passage says the Ponca tell a similar incident in which Ishtinike makes a tree and induces his friend to climb it.

Coyote makes a tree grow to the sky after inducing his son to climb it for an eagle nest; a Ponca version with Ishtinike and his friend is also noted.
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Traditions of the Thompson River Indians of British Columbia F. B. / CONTENTS. / THE SUN AND HIS DAUGHTER . / INTRODUCTION.; lines 1292-1442 confidence: high

The passage mentions an identical story from Hare Indians and Chippewayan, then describes a Chilcotin story in which a boy ascends to the sky by a growing tree, reaches the sky, and travels over a prairie.

The passage explicitly describes a boy’s ascent to the sky by means of a growing tree.
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Traditions of the Thompson River Indians of British Columbia F. B. / CONTENTS. / THE SUN AND HIS DAUGHTER . / INTRODUCTION.; lines 679-830 confidence: high

The boy makes a birdskin blanket, flies to the sky, marries the Sun’s daughter, and they have a son who falls from heaven and is found drifting in the sea.

The boy flies to the sky by means of a birdskin blanket, marries the Sun’s daughter, and they have a son who falls from heaven.
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Traditions of the Thompson River Indians of British Columbia HIS MYTH THE MOON AND HIS YOUNGER SISTER. / ABSTRACTS, / ABSTRACTS. / I. THE COYOTE.; lines 7798-7897 confidence: high

Coyote's son marries Loon and Mallard Duck; Coyote covets them, makes dung into an eagle nest in a tree, induces his son to climb, and makes the tree grow to the sky.

Coyote makes a tree grow up to the sky, allowing his son to reach a sky region with houses and inhabitants.
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Traditions of the Thompson River Indians of British Columbia I. THE COYOTE. / III. KOKWE'LA. / IV. THE BUSH-TAILED RAT. / V. THE OLD MAN.; lines 8026-8057 confidence: medium

The Old Man and the lad dive in a lake to test who can stay under water longest; the Old Man’s dive agitates the lake and he is thrown into the upper world.

The Old Man and lad dive in a lake; when the Old Man dives, the lake is agitated and he is thrown into the upper world.
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Traditions of the Thompson River Indians of British Columbia NIOT4Y / PREFACE. / F. B. / CONTENTS.; lines 173-221 confidence: low

Later contents entries include Origin of the Deer, The Tale of the Bad Boy or the Sun and the Lad, and The Story of the Man Who Travelled to the Sun.

A title names a man who travelled to the Sun.
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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

The word is glossed as raised or lifted; some say Coyote lifted his eyelids and the tree grew taller each time; NLi’ksEntEm is Coyote’s eldest son, and three worlds are described: this world, an upper world he visited, and a lower world of Ant people.

The notes connect a tree growing taller with Coyote lifting his eyelids, and separately identify NLi’ksEntEm as a visitor to the upper world.
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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: high

The word is glossed as raised or lifted; some say Coyote lifted his eyelids and the tree grew taller each time; NLi’ksEntEm is Coyote’s eldest son, and three worlds are described: this world, an upper world he visited, and a lower world of Ant people.

The passage explicitly states three worlds and identifies NLi’ksEntEm as visiting the upper world, later returning by basket.
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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 his excrement into an eagle’s nest with eaglets, makes a straight smooth tree grow beneath it, and invites his son to climb for eagle feathers.

A smooth tree grows while the son climbs until it touches the sky, placing him in the upper world after Coyote’s deception.
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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 3578-3641 confidence: high

At a deep lake, the Old Man proposes a diving trial; the lake becomes violently agitated, and he rises on a wave reaching the sky and enters the upper world.

The Old Man rises on a wave from the agitated lake that reaches the sky and enters the upper world.
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Traditions of the Thompson River Indians of British Columbia V. THE OLD MAN. / VI. THE ORIGIN OF THE DEER. / VII. THE SUN AND THE LAD. / VIII. THE MAN WHO TRAVELLED TO THE SUN.; lines 8081-8092 confidence: medium

The section is titled 'The Man Who Travelled to the Sun'; the Sun is originally near earth; a cannibal and gambler who has lost everything reaches a great lake and crosses it on a gray cloud.

The man travels to the Sun, crosses a great lake on a gray cloud, and reaches the Sun’s house.
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Traditions of the Thompson River Indians of British Columbia XX. THE BATTLE OF THE BIRDS. / XXI. THE OTTER. / XXIII. THE GRIZZLY BEARS AND THE HUNTERS. / XXIV. THE WOLF BOY AND HIS GRANDMOTHER.; lines 8433-8458 confidence: high

StEtso’ wears birch-bark armor, climbs a high rock, is taken up by eagles, fights in the air, is gradually let down, and pulls out the Eagle’s feathers.

StEtso’ climbs a high rock, is taken up by eagles, fights in the air, and is gradually let down.
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Traditions of the Thompson River Indians of British Columbia XXII. / OSES CSSD FRR ER RCW AS / XXIV. THE WOLF BOY AND HIS GRANDMOTHER. / TEST TARGET (MT-3); lines 5736-5830 confidence: medium

On the homeward journey the young man’s brothers throw him into a chasm; Wolf, Magpie, and others fail to rescue him, but an old Coyote near Spences Bridge draws him out with his tail.

The young man is thrown from a high cliff into a chasm by his brothers and is later drawn out by old Coyote’s tail.
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Traditions of the Thompson River Indians of British Columbia XXIV. THE WOLF BOY AND HIS GRANDMOTHER. / TEST TARGET (MT-3) / XXXVIII. THE BROTHERS. / SS ER ER; lines 6066-6171 confidence: high

The next morning Tsu'ntia and the brothers separate; it is not known what became of Tsu'ntia, but it is said he went up to heaven, and he left descendants on Fraser River at Lillooet.

After Tsu'ntia disappears, the passage says that he went up to heaven.
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Traditions of the Thompson River Indians of British Columbia XXXVII. THE MAN WHO STOLE THE HORSE. / XXXVIII. THE BROTHERS. / T.VO TRADITIONS OF THE LILLOOET. / INDEX.; lines 8708-9130 confidence: medium

“Sky, journey to”; “Sun, journey to”; “Spirit-land, visit to.”

The index lists sky journey, Sun journey, and visit to spirit-land.
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Wishram Texts INTRODUCTORY NOTE. / EDWARD SAPIR. / DAUGHTER.3 / V. MISCELLANEOUS MYTHS.; lines 7794-7906 confidence: high

A boy is warned by his mother not to shoot high into the air, does so, makes a chain of arrows reaching the sky, climbs to the other side, and follows a road with tracks.

The boy shoots arrows end to end into the sky and climbs them to the other side of the sky.
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Wishram Texts INTRODUCTORY NOTE. / EDWARD SAPIR. / DAUGHTER.3 / V. MISCELLANEOUS MYTHS.; lines 8027-8151 confidence: high

The boys go up in the air and come to Moon's house, near Sun's house; they see two shining balls of fire. Old Moon and his lame daughter live there, and she brings them fruit, including huckleberries.

The two brothers travel into the sky, kill old Sun and Moon, and take the celestial positions of Sun and Moon.
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Wishram Texts INTRODUCTORY NOTE. / EDWARD SAPIR. / DAUGHTER.3 / V. MISCELLANEOUS MYTHS.; lines 8027-8151 confidence: high

The boys travel south, wrestle near the place identified with Primeville, many camas roots come up where Spider boy is thrown, and villagers are glad to hear they are going to kill Sun.

The boys travel east, go up into the air, reach Moon's house near Sun's house, and undertake the killing of celestial beings.
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Wishram Texts JEREMIAH CURTIN / INTRODUCTORY NOTE. / EDWARD SAPIR. / DAUGHTER.3; lines 6283-6401 confidence: high

The next story fragment identifies Coyote as Eagle's grandfather; Eagle hunts in the mountains, and Coyote says he has found an eagle nest on a rock with feathers for arrows.

The following story heading says Coyote deceives Eagle, and the fragment shows Coyote directing Eagle to climb a rock that rises nearly to the sky.
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Wishram Texts X', C / VVISHRAM TEXTS / EDWARD SAPIR. / I. - - MYTHS.; lines 2261-2405 confidence: high

People tell Eagle and his younger brothers; Eagle agrees to wrestle, and Buzzard wrestles with him. The two interlock wings and claws and go up to the sky.

Eagle and Buzzard wrestle upward into the sky, and the rescuing brothers also rise to the sky to find them.
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Wishram Texts X', C / VVISHRAM TEXTS / EDWARD SAPIR. / I. - - MYTHS.; lines 3970-4114 confidence: high

Crane tells him to go to the mountains and shoot all five quivers upward. The arrows stand from ground to sky, and the protagonist climbs them to arrive in the sky while removing the arrows.

The protagonist shoots arrows upward from the mountains until they stand from ground to sky, then climbs them to reach the sky.
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native american california

Creation Myths of Primitive America CONTENTS / NORWAN 69 / INTRODUCTION / INTRODUCTION; lines 258-392 confidence: medium

The small number of former people who did not quarrel remain harmonious, leave the earth, sail westward past the line where sky touches earth, and live beyond or in upper regions in happiness and agreement.

The non-quarreling remnant leaves earth, sails westward beyond the sky-earth line, and may withdraw to upper regions.
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Creation Myths of Primitive America CREATION MYTHS / PRIMITIVE AMERICA / OLELBIS / PERSONAGES; lines 1687-1829 confidence: medium

Katkatchila carries his little brother beyond the southern sky; Yonot takes Pohila behind the sky with Tilikus; Poharamas goes to Olelpanti and flies up where Olelbis is.

Several figures go beyond, behind, or outside the sky, and Poharamas flies up to Olelpanti where Olelbis is.
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Creation Myths of Primitive America CREATION MYTHS / PRIMITIVE AMERICA / OLELBIS / PERSONAGES; lines 2606-2748 confidence: medium

Sedit lives east of Olelbis's sweat-house, ascends to Olelpanti during the fire, stays until fire and water stop, then makes houses for himself and Wokwuk after catching Wokwuk in the great water.

Sedit goes up on the sky to Olelpanti and remains there until the fire and water stop.
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Creation Myths of Primitive America CREATION MYTHS / PRIMITIVE AMERICA / OLELBIS / PERSONAGES; lines 3207-3238 confidence: medium

Tsurat is the first person taken up to Olelbis's sweat-house; Olelbis tells him to pluck one feather from his back, and Tsurat plucks it.

Tsurat is taken up to Olelbis's sweat-house, and powerful people remain above with Olelbis while only a feather or part of each becomes useful below.
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Creation Myths of Primitive America KELE AND SEDIT / PERSONAGES / KOL TIBICHI / KOL TIBICHI.; lines 12334-12378 confidence: medium

The rainbow remains at the grave for two days and nights, then moves eastward and onward through the salmon-house, river bank, hillside, hilltop, mountain-slope, and mountain-top.

After Kol Tibichi's death, the rainbow-yapaitu moves from the grave through named landscape points toward the mountain, and the bird later flies to the mountain and enters the rainbow.
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Creation Myths of Primitive America KOL TIBICHI / SONGS OF SPIRITS. / THE YANAS / THE WINNING OF HALAI AUNA; lines 21461-21480 confidence: medium

“The shooting of Wakara into the sky” is called “a curious variant of the tree-bending by Tulchuherris and Sas in the Wintu myth.”

The passage refers to the shooting of Wakara into the sky.
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Creation Myths of Primitive America PERSONAGES / HITCHINNA / HITCH INNA / PERSONAGES; lines 14158-14302 confidence: medium

Putokya tries to go to the top of the mountain to make a hole, but cannot roll up; he can travel only on level ground and rise only by bounding.

Putokya cannot climb directly, so he bounds higher on other mountains and later higher into the sky before descending onto Wamarawi.
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Creation Myths of Primitive America PERSONAGES / ILHATAINA / ILHATAINA / PERSONAGES; lines 13877-14001 confidence: high

The people sweat, swim in the river, and return. Ilhataina says he will not stay; Demauna and the old woman cry. Demauna asks where he is going, and Jupka suggests the sky if he will not stay.

Ilhataina says he will not stay, Jupka wishes him to go to the sky, and Ilhataina travels in a flash to a black cloud where he stays.
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Creation Myths of Primitive America PERSONAGES / KELE AND SEDIT / KELE AND SEDIT / PERSONAGES; lines 11407-11548 confidence: high

The song resumes after sunrise, ceases and begins again, circles the mountain higher, and after perhaps ten days Sedit reaches the mountain top.

The song circles around the mountain, gradually going higher, and Sedit reaches the top after many days; the top is the roof of Kele's sweat-house.
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Creation Myths of Primitive America PERSONAGES / KOL TIBICHI / KOL TIBICHI. / PERSONAGES; lines 12559-12702 confidence: high

Wakara’s family dances around the fire and Pun Miaupa, sings, rises through the sweat-house smoke-hole, and travels westward unseen. The passage says all stars are Wakara’s daughters and that he will allow Halai Auna only to one Tuina cannot kill.

The group dances around the fire, rises through the sweat-house smoke-hole, and travels westward through the air while singing.
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Creation Myths of Primitive America PERSONAGES / KOL TIBICHI / KOL TIBICHI. / PERSONAGES; lines 12704-12857 confidence: high

Wakara says he will go home. Very early the next morning Wakara, his wife, his daughters, Halai Auna, and her husband dance out by the smoke-hole, rise through the air, sing, and dance themselves home.

Wakara's group dances by the smoke-hole, rises through the air, sings, and dances home.
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Creation Myths of Primitive America PERSONAGES / KOL TIBICHI / KOL TIBICHI. / PERSONAGES; lines 12859-12949 confidence: high

When Wakara climbs again, Pun Miaupa says inwardly that Wakara wants to kill him; Pun Miaupa bends the pole nearly to its foot, releases it, and Wakara is hurled up to the sky and stays there.

Wakara is hurled up to the sky, and Wakara's daughters and their husbands are later drawn up to the sky in a basket by means of Chuhna's rope.
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Creation Myths of Primitive America PERSONAGES / NORWAN / NORWAN / PERSONAGES; lines 3948-4086 confidence: medium

A woman came up out of the earth east of Pas Puisono; she is named Hluyuk Tikimit, Pom Norwanen Pitchen, and Norwan, and appeared before the present Wintu people came out of the ground at Tsarau Heril.

Norwan comes up out of the earth before the present Wintu people come out of the ground.
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Creation Myths of Primitive America PERSONAGES / NORWANCHAKUS AND KERIHA / NORWANCHAKUS AND KERIHA / PERSONAGES; lines 10247-10412 confidence: high

Hubit returns to Bohem Tehil, circles the tree, rises straight up carrying the salmon, and becomes a small spot in the sky; Keriha watches so hard that blood runs down both cheeks.

Hubit rises straight upward into the sky while carrying the salmon and the attached tuft.
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Creation Myths of Primitive America PERSONAGES / NORWANCHAKUS AND KERIHA / NORWANCHAKUS AND KERIHA / PERSONAGES; lines 10569-10734 confidence: high

Norwanchakus has Tsiwihl brought and asks that young men go up to ask Sas about his brother, saying he thinks Sas must know.

Multiple figures attempt to go upward with ropes to reach the top of the sky and contact Sas.
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Creation Myths of Primitive America PERSONAGES / NORWANCHAKUS AND KERIHA / NORWANCHAKUS AND KERIHA / PERSONAGES; lines 10736-10882 confidence: high

The boy agrees to try reaching the sky with his own rope after saying the men's long ropes were too short.

The boy uses his rope to go higher than earlier climbers, reaches the sky, and stands on top of it while rope remains below.
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Creation Myths of Primitive America PERSONAGES / NORWANCHAKUS AND KERIHA / NORWANCHAKUS AND KERIHA / PERSONAGES; lines 10884-10958 confidence: medium

At daybreak a voice from above says: "Leave that place, Norwanchakus and Keriha. The world will change soon."

A voice from above commands the brothers to leave because the world will change; later they reach the other side of the sky, and Norwanchakus goes up high.
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Creation Myths of Primitive America PERSONAGES / NORWANCHAKUS AND KERIHA / NORWANCHAKUS AND KERIHA / PERSONAGES; lines 9786-9924 confidence: medium

Keriha says the news is the best yet, that the two bags should be brought, and that opening one will make the world dark while opening the other will bring daylight; he also values the acorns.

Pawnit and Tsaik travel beyond the sky to an eastern hill in order to obtain the bags whose contents are daylight and darkness.
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Creation Myths of Primitive America PERSONAGES / NOTES / NOTES / THE WINTUS; lines 20054-20136 confidence: high

A small minority is not changed but leaves the world under the sky at the west to live in harmony and delight; sometimes the group, or part of it, goes above the sky.

A small minority is not transformed but leaves under the sky at the west, or sometimes above the sky, to live in harmony and delight.
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Creation Myths of Primitive America PERSONAGES / TITINDI MAUPA AND PAIOWA / PERSONAGES / PERSONAGES; lines 16827-16987 confidence: high

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's rope reaches to the sky, and she rises on it while pulling the basket of people upward away from Haka Lasi.
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Creation Myths of Primitive America PERSONAGES / TITINDI MAUPA AND PAIOWA / PERSONAGES / PERSONAGES; lines 16989-17141 confidence: medium

Tsore Jowa is outside on top of the basket, catches the sun and saves herself; Hitchinna falls into burning coals and is burned like his brothers.

Tsore Jowa saves herself by holding to the sun and later comes down from the sun to the old sweat-house.
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Creation Myths of Primitive America PERSONAGES / TULCHUHERRIS / TULCHUHERRIS / PERSONAGES; lines 6906-7056 confidence: high

The tree is a mile away, very straight, extremely high, and smooth as ice; Sas produces a rope made from many single hairs from his daughters' heads and throws it over a limb near the nest.

Tulchuherris must climb an extremely high, smooth tree by a rope and is left on a limb high above the ground.
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Creation Myths of Primitive America PERSONAGES / TULCHUHERRIS / TULCHUHERRIS / PERSONAGES; lines 7501-7652 confidence: medium

Tulchuherris climbs near the top; Sas bends the great pine almost to the earth, but Tulchuherris jumps away behind him and the tree springs into the sky with a roar.

The great pine is bent to the earth and springs toward the sky, first in Sas's attempted killing of Tulchuherris and then in Tulchuherris's splitting of Sas high in the sky.
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Creation Myths of Primitive America SEDIT AND THE TWO BROTHERS / PERSONAGES / H AWT / PERSONAGES; lines 8862-9015 confidence: high

Lutchi darts up into the sky, travels rapidly in multiple directions, and the narration says he had never traveled through the air before that morning.

Lutchi travels upward and through the air, is sent because others could not reach the invitees, crosses to a distant other-world location, and returns to report.
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Creation Myths of Primitive America SEDIT AND THE TWO BROTHERS / PERSONAGES / H AWT / PERSONAGES; lines 9335-9490 confidence: medium

The people see a pointed mountain and a small light rising to its top; the light is Waida Werris. Waida Dikit says people will see him in the north and calls everyone back to the sweat-house.

Waida Werris appears as a small light rising to the top of a pointed mountain, and Waida Dikit says people will see him in the north hereafter.
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Creation Myths of Primitive America THE DREAM OF JUIWAIYU AND / HIS JOURNEY TO DAMHAUJA'S / COUNTRY / PERSONAGES; lines 17477-17633 confidence: high

Juiwaiyu sings, starts out, rises very high through the air, cries and sings as he travels, fears his mother's warning may come true, and sees smoke near the edge of the sky that he thinks may be from his uncle's house.

Juiwaiyu begins the journey by rising very high through the air while singing and crying.
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Creation Myths of Primitive America THE DREAM OF JUIWAIYU AND / HIS JOURNEY TO DAMHAUJA'S / COUNTRY / PERSONAGES; lines 17635-17790 confidence: high

Juiwaiyu says his song will be heard in every direction, rises in the air while singing, and is heard by people who cannot see him but identify the song as his or as Periwiriwaiyu's son's voice.

Juiwaiyu announces a song heard in all directions, rises into the air while singing, and is described as unable to move without singing.
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Creation Myths of Primitive America THE DREAM OF JUIWAIYU AND / HIS JOURNEY TO DAMHAUJA'S / COUNTRY / PERSONAGES; lines 17948-18114 confidence: medium

Juiwaiyu goes out and in two steps moves from the sweat-house to the far side of one mountain and then to the top of another.

Juiwaiyu moves from the sweat-house to mountain locations in only two steps and plays from the mountain top.
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Creation Myths of Primitive America TULCHUHERRIS / PERSONAGES / SEDIT AND THE TWO BROTHERS / PERSONAGES; lines 7755-7898 confidence: high

Olelbis tells them to “make a stone road from the earth up here to Olelpanti,” like steps, and to make a place halfway with good water where people can spend a night.

Olelbis instructs the brothers to build a stone road like steps from earth up to Olelpanti, and the road rises until it touches the clouds.
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Creation Myths of Primitive America TULCHUHERRIS / PERSONAGES / SEDIT AND THE TWO BROTHERS / PERSONAGES; lines 7900-8024 confidence: high

The elder brother says Olelbis says new people will come on earth, grow old, go to the road to reach Olelpanti and become young, and stop halfway to drink from a spring and pass the night.

Future people are to go up the road in stages to Olelpanti, where Olelbis lives, and then descend back to earth.
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Creation Myths of Primitive America TULCHUHERRIS / PERSONAGES / SEDIT AND THE TWO BROTHERS / PERSONAGES; lines 8146-8241 confidence: high

The two brothers fly upward in circles, rise higher and higher, disappear, and go to Olelpanti.

The Hus brothers fly upward and reach Olelpanti; Sedit also attempts to go up to Olelpanti but falls.
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Yana Texts III. SUPPLEMENTARY YANA MYTHS32 / I. THE CREATION OF MEN.330 / II. THE CONTEST OF FOX AND COYOTE.334 / III. THE LOST BROTHER.339; lines 4063-4176 confidence: high

Pine Marten returns, finds Weasel missing, searches and asks everywhere, then uses Mouse's very long tule arrow leaned against the sky to climb upward and travel east.

Pine Marten leans Mouse's long tule arrow against the sky, climbs to the sky, and consults Moon about Weasel's location.
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Yana Texts III. SUPPLEMENTARY YANA MYTHS32 / I. THE CREATION OF MEN.330 / II. THE CONTEST OF FOX AND COYOTE.334 / III. THE LOST BROTHER.339; lines 4385-4453 confidence: high

The dog says it will rain; a great black, thick cloud appears over Bally mountain, comes down over the dog, swirls and rolls, and rises with the dog inside it; the passage says he called and made the cloud about himself.

A black cloud descends over the dog and rises with the dog inside it; the dog leaves Flint Boy and goes above.
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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 VIII. RABBIT WOMAN AND HER CHILD. / IX. COYOTE AND RABBIT GAMBLE. / X. GOPHER AND RABBIT GAMBLE. / XII. LOON WOMAN.346; lines 4753-4857 confidence: high

Eagle reports his escape. The people decide to flee to the sky. Spider lowers a rope, ties it to a great stretching sack, and pulls the sack with all the people upward.

The fleeing people enter a sack tied to Spider's rope from the sky and are pulled upward.
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Yana Texts VIII. RABBIT WOMAN AND HER CHILD. / IX. COYOTE AND RABBIT GAMBLE. / X. GOPHER AND RABBIT GAMBLE. / XII. LOON WOMAN.346; lines 4859-4929 confidence: high

Moon proposes a deer-sinew-rope and digger-pine game, trying to snap Pine Marten upward. Pine Marten avoids it, then swings Moon hard and snaps him into the sky, where Moon says he will stay and watch people.

Pine Marten snaps Moon off into the sky, where Moon remains as the moon and says he will watch what people do; Prog and two girls are also snapped upward.
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Yana Texts XVIII. DEATH AND BURIAL. / DEATH AND BURIAL. / XIX. BETTY BROWN'S DREAM. / BETTY BROWN'S DREAM.308; lines 3564-3606 confidence: medium

A white-haired man says “Enter”; a woman blind in one eye offers a chair of ice; everything is ice with icicles; she speaks of dinner-time, a bell, and the dreamer being pulled up.

The one-eyed woman says the dreamer will be seated and pulled up; the dreamer then sits and is pulled up before seeing the medicine-man.
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Yana Texts XXII. PRAYER ON SNEEZING. / THE ROLLING SKULL. / XXIV. GRIZZLY BEAR AND DEER.319 / GRIZZLY BEAR AND DEER,; lines 3755-3834 confidence: high

Grizzly Bear Woman calls the fawns orphans and tells them to come down; they refuse and accuse her of killing their kin. She gnaws the rock while they sing for it to rise; it rises, and after two days she dies.

When Grizzly Bear Woman gnaws the rock, the fawns sing for the rock to go upward and rise, and it rises.
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Yana Texts Yana Texts / INTRODUCTORY REMARKS.; lines 528-623 confidence: high

The dog barks as before, with speech like thunder; it runs after Flint Boy’s footsteps, ignores the women, fog appears, and the dog melts into the fog while rising to the sky, where people hear it barking.

The dog melts into fog, rises or flies into the sky, and people hear it barking there afterward.
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Yana Texts Yana Texts / INTRODUCTORY REMARKS.; lines 626-721 confidence: low

Editorial note: the myth is set at Ba'djiyu; Curtin's "The Finding of Fire" is located at Pawi; the two versions agree fairly well in localization and content, with stated differences involving pursuit and burning-world/ascent episodes.

The editorial note says Sam Bat'wi's account includes a burning of the world and consequent ascent to the sky, absent from Curtin's version and possibly borrowed from the Loon story.
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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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Yana Texts Yana Texts / INTRODUCTORY REMARKS.; lines 943-1023 confidence: medium

Coyote leads the dance with Meadow-lark Woman; the Geese file northward, all have wings except Coyote, and they fly into the air while dancing.

The Geese people fly upward into the air and continue their northward dance while flying.
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norse

Corpus Poeticum Boreale, Volume 1 CRATORESEE. / I, DEATH. / II. HELL. / III. HEAVEN.; lines 12371-12403 confidence: high

“I saw troops riding along the sky high aloft, they are on their way to God, their leaders are men murdered without cause.”

Troops ride high along the sky and are said to be on their way to God.
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Corpus Poeticum Boreale, Volume 1 FINAL READINGS. CXXV / INTRODUCTION. / FINAL READINGS. / INTRODUCTION.; lines 5957-6021 confidence: low

The Sun Song readings include “the doomed man’s race,” the probable reading “The Soul flew up,” and meal for those that dwell in hell.

A Sun Song note gives the probable reading that the soul flew up.
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Corpus Poeticum Boreale, Volume 1 OF THE OLD NORTHMEN. 413 / OF THE OLD NORTHMEN. 415 / OF THE OLD NORTHMEN. 417 / OF THE OLD NORTHMEN. 419; lines 20554-20587 confidence: high

The passage says poets invented halls of Woden for warriors, Ran for sailors, Freyja for women, and Hell for the wicked; warriors climb the rainbow bridge to Walhall.

The rainbow bridge is the path for warriors to climb to Walhall, and the starry street in the night sky is described as a spirit-path.
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Corpus Poeticum Boreale, Volume 1 SEPT POR ETE / FRAGMENTS OF LOST MYTHOLOGICAL POEMS. / FRAGMENTS OF LOST POEMS. 124 / EARLY WESTERN EPICS.; lines 9747-9794 confidence: medium

“Once I put forth all my God’s-power in Giant-land, when Squall and Grip, Geirrod’s daughters, tried to lift me up to heaven.”

Squall and Grip are said to have tried to lift the speaker up to heaven.
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Corpus Poeticum Boreale, Volume 1 THE LAY OF WEYLAND. / FRAGMENTS OF A LOST LAY OF ROLF KRAKI. / CRATORESEE. / I, DEATH.; lines 12205-12294 confidence: medium

The star of Hope flies up from the speaker's breast and soars; the speaker lies stark on straw through a long night, and God's word that man is dust is fulfilled.

The star of Hope flies up from the speaker's breast and soars high without resting.
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Corpus Poeticum Boreale, Volume 1 THE LAY OF WEYLAND. / FRAGMENTS OF A LOST LAY OF ROLF KRAKI. / CRATORESEE. / I, DEATH.; lines 12205-12294 confidence: high

The speaker sits nine days in the seat of the Norns, is lifted on a horse, and sees mock suns shine grimly from the windows of a cloud-charged heaven.

The speaker sits nine days in the seat of the Norns, is lifted on a horse, and passes through the Seven blessed Heavens seeking a straight path.
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Corpus Poeticum Boreale, Volume 1 THE WESTERN WOLSUNG-LAY. / THE WAKING OF ANGANTHEOW. / THE WAKING OF ANGANTHEOW. / THE LAY OF WEYLAND.; lines 11118-11238 confidence: high

Bodwild discusses the ring she has broken. Weyland promises to mend it, gives her a beer-cup so that she falls asleep, says after he has wrought his will that he has avenged his losses except one, and makes wings in place of feet for escape.

Weyland makes wings to replace his feet, rises into the air, and cannot be reached or shot from below while he soars toward the clouds.
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Corpus Poeticum Boreale, Volume 1 VIII. / THE FLYTING OF IVAR AND WODEN. / SEPT POR ETE / FRAGMENTS OF LOST MYTHOLOGICAL POEMS.; lines 9665-9745 confidence: medium

The Wanes ask what is flying or gliding; Gna replies that she moves and glides through the air on Hoofsplasher, “whom Hamsharp begot with Gardrof.”

Gna says she moves and glides through the air on Hoofsplasher’s back, and the Wanes ask what is flying or gliding.
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Corpus Poeticum Boreale, Volume 1 VOLUME I. / FINAL READINGS. CXXV / INTRODUCTION. / FINAL READINGS.; lines 5842-5955 confidence: low

Entries mention a ragged hag, Imd’s daughter; horses’ manes fluttering; and riding the road of the wind or air while a fallow steed treads the bird’s path.

The Helgi and Sigrun fragment describes riding the road of the wind or air and letting a fallow steed tread the bird’s path.
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Heimskringla; Or, The Chronicle of the Kings of Norway KING OLAF TRYGVASON'S SAGA. / PRELIMINARY REMARKS. / SAGA OF OLAF HARALDSON. (1) / PRELIMINARY REMARKS.; lines 11061-11166 confidence: medium

On Ascension-day Olaf goes to high mass; the bishop processes around the church and leads him to a seat by the choir, where Hrorek sits next to him with his face concealed in his cloak.

Olaf explains that the festival commemorates Jesus Christ ascending to heaven from earth, and this liturgical setting frames the subsequent attack.
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Heimskringla; Or, The Chronicle of the Kings of Norway KING OLAF TRYGVASON'S SAGA. / PRELIMINARY REMARKS. / SAGA OF OLAF HARALDSON. (1) / PRELIMINARY REMARKS.; lines 17586-17692 confidence: medium

Crossing from the east over the keel-ridge and descending the west side of the mountain, Olaf can see far over the country; he rides silently with space around him until the bishop asks why he is silent.

After crossing the mountain ridge, Olaf reports seeing Norway and then the whole wide world, including known and unknown places; the bishop interprets it as a holy vision.
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Heimskringla; Or, The Chronicle of the Kings of Norway KING OLAF TRYGVASON'S SAGA. / PRELIMINARY REMARKS. / SAGA OF OLAF HARALDSON. (1) / PRELIMINARY REMARKS.; lines 18110-18232 confidence: high

Olaf asks why Fin woke him from his dream and explains that he saw a high ladder reaching open heaven and had come to its highest step toward heaven.

Olaf dreams of ascending a high ladder that reaches open heaven and says he had reached the highest step when awakened.
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Heimskringla; Or, The Chronicle of the Kings of Norway SAGA OF KING HARALD GRAFELD AND OF EARL HAKON SON OF SIGURD. / PRELIMINARY REMARKS / KING OLAF TRYGVASON'S SAGA. / PRELIMINARY REMARKS.; lines 6675-6767 confidence: high

Olaf is described as more expert in exercises than remembered men in Norway; he ascends Smalsarhorn and sets his shield on the peak, rescues a stranded follower, runs across oars of the Serpent, plays with three daggers, walks ship rails, fights with both hands, and casts two spears.

Olaf ascends Smalsarhorn and fixes his shield on the very peak.
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Heimskringla; Or, The Chronicle of the Kings of Norway SAGA OF OLAF HARALDSON. (1) / PRELIMINARY REMARKS. / SAGA OF MAGNUS THE GOOD. / PRELIMINARY REMARKS.; lines 19895-20032 confidence: medium

The passage says many miracles are wrought at Olaf's shrine; Sigvat's verse says the Lord God brought the holy king to heaven and blind men will praise opened eyes at the shrine.

Sigvat's verses say the Lord God brought the holy king to heaven and that Olaf was called away to heaven.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER I: THE BEGINNING / CHAPTER II: ODIN / CHAPTER III: FRIGGA / CHAPTER IV: THOR; lines 3050-3168 confidence: medium

Thor tells Groa that he rescued her son Orvandil from frost giants across the Elivagar; Orvandil's frost-bitten toe broke off and Thor cast it into the sky as the star Orvandil's Toe.

Thor says Orvandil's frost-bitten toe broke off and was thrown into the sky, where it shines as the star called Orvandil's Toe.
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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 ascends Odin's throne Hlidskialf, sees over the earth toward the frozen North, and watches a beautiful maiden enter the house of the frost giant Gymir; her raised hand and beauty illuminate sea and sky.

Frey ascends Odin's throne Hlidskialf and sees Gerda from afar, after which he longs to make her his wife.
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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: high

Frey ascends Odin's throne Hlidskialf, looks over the earth, and sees a beautiful maiden enter Gymir's house in the frozen North; her beauty illuminates sea and sky.

Frey ascends Odin's throne Hlidskialf and looks over the earth, seeing Gerda in the frozen North.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER VI: BRAGI / CHAPTER VII: IDUN / CHAPTER IX: FREY / CHAPTER X: FREYA; lines 5126-5265 confidence: high

Freya owns falcon plumes or a falcon garb that allows bird-like flight; Loki borrows it twice, and Freya uses it while searching for the missing Odur.

Freya’s falcon garb enables its wearer to travel through the air as a bird and is used in movement and search.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER X: FREYA / CHAPTER XI: ULLER / CHAPTER XII: FORSETI / CHAPTER XIII: HEIMDALL; lines 5479-5625 confidence: medium

The gods contemplate the newly constructed rainbow bridge Bifröst, made from fire, air, and water, with red, blue, and green colors linked to those elements.

Bifröst connects heaven and earth and functions as the highway into Asgard.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER X: FREYA / CHAPTER XI: ULLER / CHAPTER XII: FORSETI / CHAPTER XIII: HEIMDALL; lines 5479-5625 confidence: high

The gods contemplate Bifröst, constructed from fire, air, and water; the bridge connects heaven and earth and ends near Yggdrasil and Mimir’s fountain.

Bifröst is a rainbow bridge connecting heaven and earth and leading into Asgard.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XV: VIDAR / CHAPTER XVI: VALI / CHAPTER XVII: THE NORNS / CHAPTER XVIII: THE VALKYRS; lines 6539-6657 confidence: high

Völund plans revenge, makes wings like those his wife used as a Valkyr, and substitutes a lookalike sword when Nidud brings the stolen sword for repair.

Völund prepares wings modeled on Valkyr wings, rises into the air, avoids the king's archer, and flies away.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XV: VIDAR / CHAPTER XVI: VALI / CHAPTER XVII: THE NORNS / CHAPTER XVIII: THE VALKYRS; lines 6539-6657 confidence: high

Völund plans revenge and fashions wings like those used by his Valkyr wife, intending to put them on once vengeance is complete.

Völund makes wings like a Valkyr's and escapes by rising into the air and flying away.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXIII: THE GIANTS / CHAPTER XXIV: THE DWARFS / CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA; lines 10094-10213 confidence: high

Bird-song tells of a warrior maiden asleep on a mountain, surrounded by flames; the embedded lay says Ygg set a sleep-thorn in the maid's robe.

Sigurd goes to a tall mountain and crosses flames said to be passable only by the bravest, reaching the place where the maiden sleeps.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXIII: THE GIANTS / CHAPTER XXIV: THE DWARFS / CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA; lines 10094-10213 confidence: high

Sigurd hears of a warrior maiden asleep on a mountain behind flames; the cited verse says Ygg stuck a sleep-thorn in her robe.

Sigurd learns of a warrior maiden asleep on a flame-ringed mountain, ascends to the site, crosses the flames, removes her armor, and awakens her.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF / CHAPTER XXVIII: THE TWILIGHT OF THE GODS / CHAPTER XXIX: GREEK AND NORTHERN MYTHOLOGIES; lines 12761-12872 confidence: medium

Thiassi's eyes are transferred to the firmament as stars; Loki's antics before Skadi are likened to sheet-lightning.

Thiassi's eyes are transferred to the firmament, where they glow like stars.
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Myths of the Norsemen: From the Eddas and Sagas CONTENTS / LIST OF ILLUSTRATIONS / INTRODUCTION / CHAPTER I: THE BEGINNING; lines 594-736 confidence: high

The gods provide Day a chariot drawn by Skin-faxi, 'from whose mane bright beams of light shone forth in every direction.'

Day drives a shining courser from the east up the ascent of heaven, bringing light to the world.
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Myths of the Norsemen: From the Eddas and Sagas CONTENTS / LIST OF ILLUSTRATIONS / INTRODUCTION / CHAPTER I: THE BEGINNING; lines 739-863 confidence: medium

Bifröst, the rainbow bridge of fire, water, and air, arches above Midgard and is used by the gods to travel to earth or to Urdar well near Yggdrasil.

Bifröst, identified as the rainbow, arches above Midgard and is used by the gods to travel between earth and the Urdar well near Yggdrasil.
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Myths of the Norsemen: From the Eddas and Sagas LIST OF ILLUSTRATIONS / INTRODUCTION / CHAPTER I: THE BEGINNING / CHAPTER II: ODIN; lines 880-1012 confidence: high

Odin's halls and Valhalla are described; Valhalla has 540 doors, a boar's head and eagle above the gate, spear walls, a shield roof, armour-decorated benches, and tables for the Einheriar.

Valkyrs select fallen warriors and bear them over Bifröst into Valhalla, where they are welcomed before Odin's throne.
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The Poetic Edda GRIMNISMOL / THE BALLAD OF GRIMNIR / INTRODUCTORY NOTE / NOTES; lines 4291-4389 confidence: medium

Note 37 identifies Arvak and Alsvith as horses of the sun and summarizes Snorri’s account: Mundilfari had children Mani and Sol; the gods took them into heaven; Sol drives the horses drawing the sun’s car; the gods set bellows under the horses’ yokes to cool them.

The notes summarize Snorri’s account that Mundilfari’s children Mani and Sol were taken by the gods and set in heaven, with Sol assigned to drive the sun’s car.
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The Poetic Edda GRIMNISMOL / THE BALLAD OF GRIMNIR / INTRODUCTORY NOTE / NOTES; lines 4291-4389 confidence: high

Note 37 identifies Arvak and Alsvith as horses of the sun and summarizes Snorri’s account: Mundilfari had children Mani and Sol; the gods took them into heaven; Sol drives the horses drawing the sun’s car; the gods set bellows under the horses’ yokes to cool them.

The notes describe Sol driving horses that draw the sun’s car, made by the gods to light the world.
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The Poetic Edda I. GROUGALDR / GROAS SPELL / II. FJOLSVINNSMOL / THE LAY OF FJOLSVITH; lines 9748-9913 confidence: medium

Svipdag asks what mountain holds the lovely maid; Fjolsvith names it Lyfjaberg and says it benefits the sick and sore, and women who climb it become well.

Lyfjaberg is said to bring joy to the sick and sore, and each woman who climbs it is said to grow well though long sick.
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The Poetic Edda LAYS OF THE HEROES / VLUNDARKVITHA / THE LAY OF VLUND / INTRODUCTORY NOTE; lines 10349-10450 confidence: high

Vlund says he has vengeance for his hurts except one; the passage refers to his foot sinews maimed by Nithuth's men; laughing he rises aloft, while Bothvild goes from the island weeping over his flight and her father's wrath.

Vlund rises aloft laughing, and Nithuth says no one can take or shoot him down while he travels high in the clouds.
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The Poetic Edda NOTES / SIGRDRIFUMOL / THE BALLAD OF THE VICTORY-BRINGER / INTRODUCTORY NOTE; lines 15271-15439 confidence: medium

Sigurth rides up Hindarfjoll, sees a great light like burning fire with a glow reaching heaven, and finds a shield-tower with a banner.

Sigurth rides up Hindarfjoll toward a fire-like light that reaches heaven and enters a shield-tower there.
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The Saga of Grettir the Strong: Grettir's Saga CHAPTER LVI. TREACHERY AND DEATH OF THORIR REDBEARD / CHAPTER LIX. THE CHASTISEMENT OF GISLI / CHAPTER LX. THE BATTLE WITH THE MYRAMEN / CHAPTER LXI. GRETTIR WINTERS UNDER THE GEITLAND GLACIER; lines 5066-5137 confidence: high

Grettir leaves the Myrar district, visits Grim for counsel, is told Grim cannot keep him there, and then stays with Hallmund until the end of summer.

Grettir leaves settled districts and ascends Geitlandsjokull with supplies, entering a remote valley where he winters.
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The Saga of Grettir the Strong: Grettir's Saga CHAPTER LXXIII. VISIT OF THORBJORN ANGLE TO DRANGEY / CHAPTER LXXIV. THE FIRE GOES OUT IN DRANGEY / CHAPTER LXXV. GRETTIR SWIMS TO THE MAINLAND FOR FIRE / CHAPTER LXXVI. ADVENTURE OF HAERING IN DRANGEY; lines 6102-6160 confidence: high

Haering arrives by ship at Gonguskardsos; he is young, active, able to climb any cliff, stays with Thorbjorn, urges a visit to Drangey, and Thorbjorn offers reward if he reaches the island and harms Grettir.

Haering is defined by exceptional climbing ability and reaches Drangey's top at a place no other man is said to have reached before or since.
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The Younger Edda; Also called Snorre's Edda, or The Prose Edda AFTERWORD / EXTRACTS FROM / THE POETICAL DICTION. / THOR AND HRUNGNER.; lines 3897-4102 confidence: medium

At Geirrod’s guest-room Thor sits on the only seat; it rises toward the roof, he braces the Gridarvol against the rafters, and Gjalp and Greip under the seat have their backs broken. The accompanying verse says they wanted to lift him to heaven.

The seat rises beneath Thor toward the roof, and the verse says Gjalp and Greip wanted to lift him to heaven; Thor braces the Gridarvol and breaks their backs.
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The Younger Edda; Also called Snorre's Edda, or The Prose Edda CHAPTER IV. / THE CREATION OF THE WORLD. / CHAPTER V. / THE CREATION--(CONTINUED.); lines 1444-1457 confidence: medium

Ganglere asks: "What is the path from earth to heaven?"

The passage explicitly identifies Bifrost as a bridge or path from earth to heaven.
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The Younger Edda; Also called Snorre's Edda, or The Prose Edda CHAPTER VI. / THE FIRST WORKS OF THE ASAS. THE GOLDEN AGE. / CHAPTER VII. / ON THE WONDERFUL THINGS IN HEAVEN.; lines 1545-1680 confidence: high

The third root is in heaven above Urd’s sacred fountain, where the gods have their doomstead. The asas ride daily over Bifrost/Asa-bridge; Sleipner is Odin’s eight-footed horse. Thor goes on foot and wades Kormt, Ormt, and the two Kerlaugs when he goes to judge near Ygdrasil.

The gods ride over Bifrost to the doomstead, and Thor wades rivers each day when he goes to judge near Ygdrasil.
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The Younger Edda; Also called Snorre's Edda, or The Prose Edda CHAPTER VI. / THE FIRST WORKS OF THE ASAS. THE GOLDEN AGE. / CHAPTER VII. / ON THE WONDERFUL THINGS IN HEAVEN.; lines 1545-1680 confidence: medium

Har says the red in the rainbow is burning fire. Frost-giants and mountain-giants would go up to heaven if Bifrost were passable for all; heavenly places are protected by divine defense.

Bifrost connects the gods’ route to heaven, and its red rainbow color is explained as burning fire that would impede giants from ascending if the bridge were otherwise passable.
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The Younger Edda; Also called Snorre's Edda, or The Prose Edda CHAPTER VI. / THE FIRST WORKS OF THE ASAS. THE GOLDEN AGE. / CHAPTER VII. / ON THE WONDERFUL THINGS IN HEAVEN.; lines 1682-1719 confidence: medium

Ganglere asks who guards the palace when Surt’s fire burns heaven and earth; Har says Andlang is above this heaven, Vidblain is a third heaven above these, Gimle is believed to be there, and light-elves alone dwell in it now.

Har describes a heaven above this heaven, Andlang, and a third above these, Vidblain, with Gimle situated in the third.
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The Younger Edda; Also called Snorre's Edda, or The Prose Edda INDEX 291 / THE YOUNGER EDDA. / INTRODUCTION. / FOREWORD.; lines 763-838 confidence: high

Desire for riches and power increases through newly known crafts; Ham's descendants harry and conquer Shem's offspring, then build a tile-and-stone tower on Sennar intended to reach heaven.

The builders intend a tower to reach heaven, and God frustrates the project because their pride has grown high.
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tibetan buddhist

Antiquities of Indian Tibet, Part 1 Antiquities of Indian Tibet, Part 1 / INTRODUCTION. / CHAPTER 1. / CHAPTER 11.; lines 1477-1568 confidence: medium

The party leaves Poo for Spiti, Eubshu, and Leh on a roughly four-week journey through very uninhabitable country with limited supplies.

The travel sequence centers on crossing a steep 16,000-foot pass, with an associated memory of near suffocation and rescue by descent.
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Antiquities of Indian Tibet, Part 1 Antiquities of Indian Tibet, Part 1 / INTRODUCTION. / CHAPTER 1. / CHAPTER 11.; lines 1570-1660 confidence: medium

The party leaves Li, crosses the swollen Spiti river by rope bridge, hears Pindi Lai complain of bridges, spends about three hours crossing, climbs a steep high mountain side, and reaches the Nako plateau with fields, singing girls, town, and lake.

The travel sequence moves from a swollen river crossing by rope bridge to a steep mountain climb and then to the Nako plateau where the monastery is described.
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Antiquities of Indian Tibet, Part 1 Antiquities of Indian Tibet, Part 1 / INTRODUCTION. / CHAPTER 1. / CHAPTER 11.; lines 2361-2433 confidence: medium

On 7 August the party crosses the steep Pharang Pass, 18,300 feet high; the narrator and Pindi Lai ride spare yaks, while the Khansaman and Khalasi walk and the Khalasi becomes unwell.

The party climbs the steep Pharang Pass at 18,300 feet and crosses glacier terrain with cracks and fissures.
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Antiquities of Indian Tibet, Part 1 Antiquities of Indian Tibet, Part 1 / INTRODUCTION. / CHAPTER 1. / CHAPTER 11.; lines 2510-2590 confidence: high

Ati^a makes would-be assassins dumb and motionless like statues, sometimes rises a cubit above the saddle, has a smiling face and Sanskrit mantras on his lips, and rescues three abandoned puppies at a deserted camp.

Ati^a is said to lift himself into the air a cubit above the saddle to be distinguished from others.
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Antiquities of Indian Tibet, Part 1 CHAPTER 1. / CHAPTER 11. / CHAPTER III. / CHAPTER IV.; lines 5143-5223 confidence: low

The third stone shows a standing figure apparently representing Avalokitesvara, two female figures possibly the Taras, kneeling supplicants, a lotus throne with miniature figures, and on the reverse a stupa with thirteen umbrellas and thirteen steps leading to a square containing a human figure.

The reverse of one stone has a stupa with thirteen umbrellas above and thirteen steps below leading up to a central square containing a human figure.
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The Buddhism of Tibet, or Lamaism BUDDHISM AS A PHILOSOPHY. 121 / THEISTIC DEVELOPMENTS. 123 / SOPHISTIC NIHILISM. 125 / PANTHEISTIC UNIVERSAL ESSENCE. 127; lines 6415-6518 confidence: high

The passage describes Yoga as ecstatic union with the Universal Spirit, attributes the Yogacarya school to Asanga, and says Asanga was inspired by Maitreya, transferred to Tushita, and given the Five Books of Maitreya.

Asanga is said to be miraculously transferred to Tushita and to receive the Five Books of Maitreya from Maitreya.
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The Buddhism of Tibet, or Lamaism BUDDHISM AS A PHILOSOPHY. 121 / THEISTIC DEVELOPMENTS. 123 / SOPHISTIC NIHILISM. 125 / PANTHEISTIC UNIVERSAL ESSENCE. 127; lines 6415-6518 confidence: medium

The passage says flying through the air and other supernatural powers can be obtained by ecstatic meditation and dharani recitation; ten miraculous powers are attributed to every perfected Arhat, and “Rahats flying” is frequent in southern scriptures and Ajanta paintings.

The passage mentions flying through the air as a supernatural power obtainable through ecstatic meditation and describes “Rahats flying” as a frequent scriptural expression.
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The Buddhism of Tibet, or Lamaism BURNING THE EFFIGY OF THE DEAD. 497 / RAIN-COMPELLING. 499 / THUNDER-DRAGONS OF THE SKY. / THEVERSTIVALS ANDHOLY DAYS. 503; lines 26824-26936 confidence: medium

Entries include Padma-sambhava's birth according to Sikhim style, the Water-festival Rib-Chi, Descent from Heaven, St. Tson-K'a-pa's Ascension with Feast of Lanterns, New Year Old Style, and Pantomime and expulsion of Old Year.

The festival list includes Descent from Heaven and St. Tson-K'a-pa's Ascension.
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The Buddhism of Tibet, or Lamaism CHARM FOR KILLING ONE'S ENEMY. / CHARMS AGAINST ENEMIES. 407 / PRAYER-FLAGS. 409 / PRAYER AND LUCK-FLAGS. 411; lines 21701-21761 confidence: medium

Indian myth is said to associate the horse with luck through the Jewel-horse of the universal monarch, which carries its rider through the air in any wished direction and is linked with material wishes, wealth, and jewels.

The Jewel-horse of the universal monarch carries its rider through the air in whatever direction is wished and is connected with material wishes, wealth, and jewels.
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The Buddhism of Tibet, or Lamaism DESCENT AND INTER-RELATIONS / THE CREEDS OF THE REFORMED LAMAIST SECTS. / THE GE-LUG-PA SECT, OR ESTABLISHED CHURCH. / ESTABLISHED CHURCH OR GE-LUG-PA. 59; lines 3006-3073 confidence: medium

Tson-K’a-pa is said to have died in 1417, or in popular belief to have ascended to Heaven, and to have been canonized as an incarnation of Manjusri, Amitabha, or Vajrapani.

The passage says Tson-K’a-pa died in 1417, while popular belief says he ascended to Heaven.
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The Buddhism of Tibet, or Lamaism DRESS. / LAMAIST HATS AND COWLS, / HATS AND COWZLS. 197 / HATS AND COWLS. 7; lines 10575-10634 confidence: medium

The Karma-pai zwa nag black fairy hat was conferred by Dakkinis on Rang-'byun Dorje after he coerced them into granting flight power; their hairs were plaited to make it, it grants flight, is kept as a relic, and is held by monks when worn.

The Karma-pai zwa nag is said to have been conferred with the Siddhi-power of flying, and whoever wears it can fly through the air.
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The Buddhism of Tibet, or Lamaism EXAMINATIONS FOR ORDINATION. 183 / PUBLIC DISPUTATIONS. / ORDINATION AND DEGREES. 185 / ORDINATION AND DEGREES.; lines 9847-9945 confidence: medium

The enclosure is bounded by a wall, covered with pebbles, and contains a high stone seat for the Lord Protector, smaller seats for the abbot and chief celebrant, and seating for auditors in seven grades.

Auditors and students are organized in seven grades, successful answering leads to promotion to a higher grade, and advanced grades lead toward the dGe-s’es degree.
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The Buddhism of Tibet, or Lamaism HIS TRAINING AND MINORITY. 253 / MONASTERY OF CHOGORTAN,! / THE SITE AND NAME. 257 / THE NAMES. 259; lines 13463-13586 confidence: medium

Ka-ce-pat-ri/Ketsuperi is glossed from terms for heaven, reaching or accomplishing, noble, and mountain; the monastery is explained as the noble mountain of Garuda, a messenger of the gods, or as reaching heaven.

Ka-ce-pat-ri/Ketsuperi is explained as the noble mountain of Garuda or as reaching heaven, and other monastery names emphasize ridges, summits, and high places.
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The Buddhism of Tibet, or Lamaism IN SIKHIM., 45 / SOME SIKHIM LAMAS. / IN SIKHTIM. 47 / LIFE OF ST. LHA-TSUN, THE PATRON SAINT OF SIKHIM,; lines 2314-2358 confidence: medium

The passage gives Lha-tsun's titles and names, including “The great Reverend God,” “The entirely victorious Essence of Goodness,” “The Reverend God who fears not the sky” in reference to alleged flying, and a title associated with Dsog-ch'en mystical insight.

Lha-tsun bears a title explained as referring to an alleged power of flying.
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The Buddhism of Tibet, or Lamaism IN SIKHTIM. 47 / LIFE OF ST. LHA-TSUN, THE PATRON SAINT OF SIKHIM, / MENDICANT LAMA BLOWING THIGH-BONE TRUMPET, / IN SIRHIM, 49; lines 2361-2471 confidence: high

Lha-tsiin finds no road beyond the cave of Skam-pa Kha-bruk, flies miraculously to upper Kabru, blows his kang-ling, later flies down after two weeks, and guides his servants to Norbu-gang in Sikhim.

Lha-tsiin flies miraculously to the upper part of Kabru and later flies down to his servants.
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The Buddhism of Tibet, or Lamaism LAMAS SENDING PAPER-HORSES TO 'TRAVELLERS.! / THE TRUTHS OF THE PATH. 133 / BUDDHA'S SERMONS. 135 / ARHATSHIP AND BODHISATSHIP. 137; lines 6926-7058 confidence: medium

The ten stages through which a Bodhisat passes are called the Ten Heavens and are represented by ten umbrellas surmounting a caitya spire.

The Bodhisat is said to pass through ten stages called Ten Heavens, represented by ten umbrellas above a caitya spire.
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The Buddhism of Tibet, or Lamaism LUCK-FLAGS, 413 / WAR OF THE TIGER AND DRAGON. / LUCK-FLAGS. 415 / LUCK-FLAGS. 417; lines 21949-22062 confidence: medium

The upper left disc asks that the charm-holder’s life be raised like the represented garuda; the upper right disc asks that the body be raised like the represented peacock.

The disc prayers ask that the charm-holder’s life, body, power, and Lung-horse be raised sublimely or on high, using the garuda, peacock, precious elephant, and precious horse as represented comparisons.
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The Buddhism of Tibet, or Lamaism MONASTERY OF CHOGORTAN,! / THE SITE AND NAME. 257 / THE NAMES. 259 / TASHI-LHUNPUO MONASTERY.; lines 13589-13753 confidence: medium

The Ch'orten may have a thirteen-segment spire representing thirteen Bodhisattva heavens, a bell-shaped kalsa, forms such as lotus, crescent moon, sun, canopy, and a spike interpreted as Buddha's sacred light.

The Ch'orten's thirteen-segment spire is said to represent thirteen heavens, and other parts are described as representing elements into which the body resolves at death.
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The Buddhism of Tibet, or Lamaism NAN-SA, 557 / NAN-SA. 559 / NAN-SA. 561 / NAN-SA. 563; lines 30144-30158 confidence: high

Nan-sa, in novice dress, ascends the convent roof and “sailed away, Buddhalike, through the sky, vanishing into space like the rainbow.”

Nan-sa ascends the convent roof and sails away through the sky in view of all.
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The Buddhism of Tibet, or Lamaism NEPAL SHRINES. 315 / SHRINES IN NEPAL, ETC. 317 / SHRINES IN CHINA AND TIBET. 319 / RECEPTION BY LAMAIST POPE. - 321; lines 16825-16922 confidence: medium

The Jam-pa image is described as a colossal, jewelled, capped figure extending through upper floors; pilgrims must perform three series of circumambulations around legs, chest, and head on different floors.

The pilgrim performs three series of circuits on successive floors around the image's legs, chest, and head.
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The Buddhism of Tibet, or Lamaism OT HALS / SD AR, / THE DOCTRINE AND ITS MORALITY. / MYSTIC ATTITUDES. 147; lines 7674-7776 confidence: low

A ritual list includes three mystic words of body, speech, and thought; rosaries; ascent; four Yogas; heart, lamp, and illusion items; a water-drawing dorje; Dakkini items; the path of Pardo; and the Pardo of angry demons.

One listed item is a 'jewelled rosary-guide for ascending.'
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The Buddhism of Tibet, or Lamaism PHE PES AND CALENDAR. 455 / TRIGRAMS AND GEOMANTIU SIGNS. 457 / LAMAIST HOROSCOPES. / HOROSCOPES. 459; lines 24434-24591 confidence: high

The ordinary horoscope includes six heads: birth year, Parkha, reversed age calculation, “The Seizing-Rope of the Sky,” “The Earth-dagger,” and Mewa; the rope is linked with ascent to celestial regions and the dagger with stability and safety when fixed in earth.

The Seizing-Rope of the Sky is explicitly connected with ultimate ascent to celestial regions by an invisible rope.
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The Buddhism of Tibet, or Lamaism ROYAL PATRONS OF BUDDITISM. 23 / ITS FOUNDER AND HIS SORCERY. 27 / ST. PADMAS SORCERY. 29 / OPPOSED BY INDIGENOUS PRIESTS. 31; lines 1499-1582 confidence: high

The first listed disciples perform marvels such as mounting sunbeams, driving iron bolts into rocks, changing a head into a horse’s head, reviving the slain, overcoming fiendesses, enslaving demons and other beings, and gaining heavenly or divine knowledge.

Disciples are said to mount sunbeams, soar in the sky, and sit cross-legged in the air.
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The Buddhism of Tibet, or Lamaism ROYAL PATRONS OF BUDDITISM. 23 / ITS FOUNDER AND HIS SORCERY. 27 / ST. PADMAS SORCERY. 29 / OPPOSED BY INDIGENOUS PRIESTS. 31; lines 1584-1604 confidence: high

The Guru is enveloped in a rainbow-halo; four heroes assist him onto a celestial horse; he is borne southwest through the sky with heroes, fairies, music, and flowers.

The Guru leaves in a rainbow-halo, mounts a celestial horse, and is borne away through the sky with supernatural attendants.
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The Buddhism of Tibet, or Lamaism SAM-Y AS. 267 / DEPUNG AND SERA. 269 / TASHI-LHUNPO. 2 / TASHI-LHU; lines 14211-14321 confidence: medium

Yamdok lake is described as scorpion-shaped, with a semi-island joined by two necks of land; Samding stands on a conical hill at the northern neck, appearing to guard the sacred island, with ascending stone steps and a high wall.

The approach to Samding is described through stone steps ascending a hill to a narrow path and a high-walled monastery on the summit.
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The Buddhism of Tibet, or Lamaism THE DUG-PA AND SA-KYA-PA. 69 / THE NIN-MA-PA SECTS. / THE NIN-MA. 1 / GENERAL SUMMARY. 75; lines 3827-3908 confidence: low

“the coming Buddha is believed by all Buddhists to be even now resident in the Tushita heavens of the gods.”

The coming Buddha is said to be resident in the Tushita heavens of the gods.
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The Buddhism of Tibet, or Lamaism THE GODLINGS AND TITANS. 81 / THE UNIVERSE OF THE BUDDHISTS. / THE HEAVENS OF THE GODS. 83 / THE HEAVENS OF BRAHMA, 85; lines 4264-4381 confidence: medium

“shown in the form of the funereal monument or caitya”; other pictures show “an inverted pyramid, increasing in size from below upwards.”

The heavens are repeatedly arranged from below upward, with increasing size or duration, and some later Buddhists are said to require each Bodhisat to traverse the stages before Buddhahood.
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The Buddhism of Tibet, or Lamaism THE SAINTS. / IV. TANTRIK WIZARD-PRIESTS, / TREORIK SAIS SP PADILA. 379 / ST. PADMA-SAMBHAT A. 381; lines 20071-20180 confidence: medium

Dsa-mun tries to squeeze him between two mountains; he overcomes her by soaring in the sky and receives her submission and guardian promise.

In two attacks involving mountains, Padma-sambhava avoids destruction by soaring or flying into the sky.
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The Buddhism of Tibet, or Lamaism THEVERSTIVALS ANDHOLY DAYS. 503 / TIBETAN NEW-YEAR FEAST. 505 / PEOWER-PEAST., D07 / W ATER-FEAST. 509; lines 27146-27243 confidence: medium

The “descent of the gods” is linked to Sakyamuni’s descent from heaven after preaching the saving Law to his regenerated saintly mother; he descends by a ladder, and the observance marks the end of the rainy season and Buddhist Lent.

Sakyamuni descends from heaven by ladder after teaching his mother, and Tson-Ka-pa’s ascent to heaven is commemorated in a separate festival.
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The Buddhism of Tibet, or Lamaism TIBETAN NEW-YEAR FEAST. 505 / PEOWER-PEAST., D07 / W ATER-FEAST. 509 / FEAST OF ANTON. S11; lines 27246-27351 confidence: high

In 1417 Tson-Ki-pa died or was believed transfigured; the legend says he appeared on a stone altar before the throne, addressed the multitude, prophesied his church’s future greatness, and ascended to Tushita.

The legend says Tson-Ki-pa died or was transfigured, prophesied, and ascended to the Tushita heavens.
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The Tibetan Book of the Dead BUDDHISM AND CHRISTIANITY 235 / BUDDHISM AND CHRISTIANITY 237 / VII. THE MEDIEVAL CHRISTIAN JUDGEMENT. / THE CHRISTIAN JUDGEMENT 239; lines 12602-12693 confidence: medium

In the Chaldon Christianized version, St. Michael holds the scales in place of Shinje; souls are weighed instead of karmic actions; six karmic paths become one ladder to heaven; Christ replaces the Six Buddhas at the top and is shown with sun and moon.

The Six Karmic Pathways to the Six Lokas are said to become a single ladder to a single heaven, with Christ at the top welcoming the righteous.
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The Tibetan Book of the Dead ESOTERICISM OF REBIRTH DOCTRINE 43 / ESOTERICISM OF REBIRTH DOCTRINE 45 / ESOTERICISM OF REBIRTH DOCTRINE 47 / SYMBOLISM OF REBIRTH DOCTRINE 53; lines 3288-3334 confidence: medium

In the midnight watch the future Buddha enters the queen’s womb under the appearance of an elephant; the queen dreams of a six-tusked white elephant entering her womb, moving in space above, ascending a great rocky mountain, and a great multitude bowing to her.

One of the queen’s dreams is that she moves in space above, and another is that she ascends a great rocky mountain.
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The Tibetan Book of the Dead INTERPRETATION OF REBIRTH DOCTRINE 41 / ESOTERICISM OF REBIRTH DOCTRINE 43 / ESOTERICISM OF REBIRTH DOCTRINE 45 / ESOTERICISM OF REBIRTH DOCTRINE 47; lines 3094-3208 confidence: high

Er's otherworld scene contains two openings in the earth, two openings in heaven, judges in the intermediate space, a right-hand heavenly ascent for the just, a lower left-hand descent for the unjust, and visible sentences or symbols of deeds.

Judges assign the just to ascend by the right-hand heavenly way and the unjust to descend by the lower left-hand way.
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The Tibetan Book of the Dead PRAYER FOR PROTECTION 205 / PRAYER FOR PROTECTION 207 / YOGA 213 / TANTRICISM 315; lines 11448-11525 confidence: high

The initial aim of Yoga is to awaken the Serpent Power, personified as Goddess Kundalini, lying coiled like a sleeping serpent in the root centre at the base of the spinal column.

Kundalini or Serpent Power lies coiled at the root and, when awakened, rises through the chakra centres to the thousand-petalled lotus.
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The Tibetan Book of the Dead TANTRICISM 217 / TANTRICISM 219 / III. MANTRAS, OR WORDS OF POWER / MANTRAS 221; lines 11718-11806 confidence: high

By mantra sounds the inner vital airs are set in motion; the Goddess catches subtle occult sound and makes it ascend from the Root-Support Psychic-Centre through higher centres to the Lotus of a Thousand Petals, where the Supreme Guru responds.

The Goddess causes the subtle occult sound to ascend from the Root-Support Psychic-Centre through higher centres to the Lotus of a Thousand Petals.
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The Tibetan Book of the Dead THE ESOTERICISM 7 / IV. THE ESOTERIC SIGNIFICANCE OF THE FIVE ELEMENTS / THE ESOTERICISM 9 / V. THE WISDOM TEACHINGS; lines 1488-1504 confidence: medium

The second aspect of the Dharmakaya depends on activity-consciousness, by which activity is conceived in the minds of Bodhisattvas as they pass from first aspiration stage up to the height of Bodhisattvahood; this is called the Body of Bliss.

Bodhisattvas are described as passing from first aspiration stage up to the height of Bodhisattvahood.
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The Tibetan Book of the Dead THE ESOTERICISM 9 / V. THE WISDOM TEACHINGS / THE WISDOM TEACHINGS 13 / THE WISDOM TEACHINGS 15; lines 1596-1677 confidence: medium

The Doctrine of the Three Bodies teaches descent from Nirvana toward Sangsara and progression from Sangsara to Nirvana; the Five Dhyani Buddhas personify divine attributes and symbolize the Sacred Way to Dharma-Kaya, Buddhahood, Enlightenment, and Nirvana.

The passage explicitly describes progression from Sangsara to Nirvana and a Sacred Way leading to Dharma-Kaya and Perfect Enlightenment.
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The Tibetan Book of the Dead THE GREAT / MANDALA OF THE PEACEFUL DEITIE / XI, TI8 / THE TIBETAN WHEEL OF THE LAW; lines 7265-7364 confidence: medium

Mantrayanic devotees who practiced visualization, perfection processes, and essence mantras need not wander far in the Chönyid Bardo; when breathing ceases they are led into pure paradise realms by Heroes, Heroines, and Knowledge-Holders.

Qualified mantrayanic devotees are said to be led into pure paradise realms by Heroes, Heroines, and Knowledge-Holders after breathing ceases.
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The Tibetan Book of the Dead The Tibetan Book of the Dead / THE SCIENCE OF DEATH!; lines 299-385 confidence: high

Hindu belief is summarized as teaching nine bodily apertures; good exits are above the navel, and the best is through the Brahmarandhra at the top of the cranium, linked with the thousand-petalled lotus and consciousness.

The passage ranks bodily exits, describes exits above the navel as good, and identifies the crown aperture as the best exit associated with the highest centre.
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The Tibetan Book of the Dead THE TIBETAN WHEEL OF THE LAW / INTRODUCTORY SECTIONS 155 / THE JUDGEMENT / THE MANTRA OF CHENRAZEE; lines 10261-10379 confidence: high

Advanced devotees or yogis can use Transference at death, avoid the Intermediate State, and depart by the Great Straight-Upward Path; those less practiced may recognize the Clear Light in the Chonyid Bardo and go upward.

Advanced practitioners depart by the Great Straight-Upward Path, and less practiced persons who recognize Clear Light go by an upward course.
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The Tibetan Book of the Dead XIV. THE ORIGIN OF THE BARDO THODOL / ORIGIN OF THE BARDO THODOL 75 / XV. THE TRANSLATING AND THE EDITING / THE TRANSLATING AND EDITING 79; lines 4889-5011 confidence: medium

Individuals who have received the practical teachings may be set face to face with the fundamental Clear Light and obtain the Unborn Dharma-Kaya without an Intermediate State through the Great Perpendicular Path.

The passage names the Great Perpendicular or Great Straight Upward Path and says liberation may occur without entering the Intermediate State or Bardo Plane.
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confucian

The Analects of Confucius BOOK XVI. KE SHE. / BOOK XVII. YANG HO. / BOOK XVIII. WEI TSZE. / BOOK XIX. TSZE-CHANG.; lines 3103-3156 confidence: medium

After Shu-sun Wu-shu reviles Chung-ni, Tsze-kung says other men's talents are hillocks and mounds that may be stepped over, while Chung-ni is the sun or moon that cannot be stepped over or harmed.

Chung-ni is compared to the sun or moon that cannot be stepped over, and the Master is compared to the heavens that cannot be reached by stair steps.
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The Four Books: Confucian Analects, The Great Learning, The Doctrine of the Mean, and The Works of Mencius CH. 14. THE VALUE TO A RULER / DISCOVERED ITSELF IN HIS GREATEST / CH. 19. FOUR DIFFERENT CLASSES / S. THE WORKS OF MENCIUS; lines 45665-45871 confidence: high

"Confucius ascended the eastern hill, and Loo appeared to him small. He ascended the T'ae Mountain, and all beneath the heavens appeared to him small."

Confucius' ascent of hill and mountain causes increasingly large domains to appear small, illustrating the greatness of sage doctrine.
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The Four Books: Confucian Analects, The Great Learning, The Doctrine of the Mean, and The Works of Mencius OF CH'U, WHO BLAMES HIS NOT BE- / BOOK XIX. TSZE-CHANG / SUPERIOR MAN TO OTHERS: BY / COXFUCIAN ANALECTS; lines 16702-16881 confidence: high

Shu-sun Wu-shu reviles Chung-ni; Tsze-kung replies that it is useless, and contrasts other men as “hillocks and mounds” with Chung-ni as “the sun or moon.”

Chung-ni is compared to the sun or moon that cannot be stepped over and to the heavens that cannot be climbed by a stair.
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The Four Books: Confucian Analects, The Great Learning, The Doctrine of the Mean, and The Works of Mencius THE DOCTRINE 01' THE MEAN / CHAPTER X. 1. Tsze-lu asked about energy. / FAB TO SEEK. EACH MAN HAS / AND FINDING HIS RULE IN HIMSELF.; lines 20276-20444 confidence: medium

The way of the superior man is compared to traveling, where one first crosses what is near, and to ascending a height, where one begins from lower ground.

The way of the superior man is compared to going far by first crossing what is near and ascending a height by beginning from lower ground.
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The Four Books: Confucian Analects, The Great Learning, The Doctrine of the Mean, and The Works of Mencius THE WORKS OF MENCTUS / THE WORKS OF MENOTUS / THE WORKS OF MENCTUS / THE WORKS OF MENCIUR; lines 31818-32042 confidence: medium

Mencius calls Heu a southern barbarian, says his doctrines are not those of the ancient kings, gives the image of birds leaving dark valleys for lofty trees, and quotes: “He smote the barbarians of the west and the north, / He punished King and Seu.”

Mencius contrasts birds moving from dark valleys to lofty trees with the unheard-of reverse movement, applying it to a doctrinal change he condemns.
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The Four Books: Confucian Analects, The Great Learning, The Doctrine of the Mean, and The Works of Mencius THE WORKS OF MEXCIUS / THE WORKS OF MEXCIUS / THE WORKS OF MENCTVR / THE WORKS OF MENOTUS; lines 40934-40996 confidence: medium

A scholar who is not satisfied with friendship with all virtuous scholars of the empire proceeds to ascend and consider the men of antiquity.

The passage explicitly describes the scholar's turn toward the men of antiquity as ascending and making friends with them.
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The Four Books: Confucian Analects, The Great Learning, The Doctrine of the Mean, and The Works of Mencius THE WORKS OF MKXCIUS / IPJ IPJ / THE WORKS OF MEXCIUS / THE WORKS OF; lines 46519-46728 confidence: medium

"to learn them may well be likened to ascending the heavens"

Kung-sun Ch'ow likens learning Mencius' lofty principles to ascending the heavens, something unreachable.
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The Four Books: Confucian Analects, The Great Learning, The Doctrine of the Mean, and The Works of Mencius THE WORKS OP MENCITJS / THE WORKS OF MENOIUS / HIS WICKED BROTHER SEANG ; HOW / THE WORKS OF MENCTUS; lines 38456-38609 confidence: medium

Commentary glosses a death expression: the animus ascends at death and the anima descends; the combination is explained as dissolution or decease.

A commentary gloss describes the animus ascending at death and the anima descending, producing the sense of dissolution or decease.
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The Li Ki, Books I-X (The Sacred Books of China: The Texts of Confucianism, Part III; Sacred Books of the East, Vol. 27) BOOK IV. THE YUEH LING / SUPPLEMENTARY SECTION. / Part TL / BOOK V. THE QUESTIONS OF 3ANG-3ZE1; lines 17603-17743 confidence: medium

The kings serve Heaven and Earth, ascend famous hills to announce good government, present offerings to God, and the phoenix descends while tortoises and dragons appear.

The kings ascend famous hills and announce good government to Heaven.
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The Li Ki, Books I-X (The Sacred Books of China: The Texts of Confucianism, Part III; Sacred Books of the East, Vol. 27) Book XLV. Purine Tf. / Book XLVI. SAnc FO SZE AIH. / Part IV. / Part V.; lines 4737-4875 confidence: medium

Royal death formulas announce that the king has fallen, call 'Return, O son of Heaven,' say he has gone far on high, and style his tablet as the god.

The mourning announcement says the king has gone far on high, and the note distinguishes the body and animal soul going downward from the intelligent soul going high.
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The Li Ki, Books I-X (The Sacred Books of China: The Texts of Confucianism, Part III; Sacred Books of the East, Vol. 27) BOOK XOVil. Yo. AG / Book XVIII. 3A At. / Book XIX. SAnG TA Ki. / Book XX. XT FA.; lines 1745-1828 confidence: medium

A conversation between Confucius and 34i Wo describes man as including Kwei, the animal soul that moulders below into dust with bones and flesh, and Shan, the intelligent soul or spirit that issues forth at death and appears on high in brightness.

The Kwei and Shan are distinguished as animal soul and intelligent soul; one moulders below into dust, while the other issues forth at death and appears on high.
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The Li Ki, Books XI-XLVI (The Sacred Books of China: The Texts of Confucianism, Part IV; Sacred Books of the East, Vol. 28) BOOK XXIV. AI KUNG WAN / BOOK XXV. KUNG-NI YEN KU / BOOK XXVII. FANG At / BOOK XXVIII. AUNG YUNG; lines 12061-12205 confidence: medium

The way of the superior man is compared to travelling far by crossing what is near and to ascending a height from lower ground.

The passage explicitly compares the superior man's way to ascending a height by beginning from lower ground.
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The Sacred Books of China: The Texts of Confucianism, Part I - The Shu King, the Religious Portions of the Shih King, the Hsiao King (Sacred Books of the East, Vol. 3) DECADE V. / FURTHER PICTURES OF HUSBANDRY, AND SACRIFICES CONNECTED WITH IT. / THE MAJOR ODES OF THE KINGDOM. / DECADE I.; lines 15686-15831 confidence: medium

The passage says the appointment of God comes at the proper season; king Wan ascends and descends on God's left and right; God's gifts to A'au extend to Wan's descendants for a hundred generations.

King Wan is said to ascend and descend at God's left and right, and the note interprets this as Wan's spirit in heaven.
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The Sacred Books of China: The Texts of Confucianism, Part I - The Shu King, the Religious Portions of the Shih King, the Hsiao King (Sacred Books of the East, Vol. 3) INSTRUCTIONS GIVEN TO THE OFFICERS OF HUSBANDRY. / FURTHER INSTRUCTIONS TO THE OFFICERS OF HUSBANDRY. / AN ODE OF THANKSGIVING FOR A PLENTIFUL YEAR. / APPROPRIATE, PROBABLY, AT A SACRIFICE BY KING WU TO HIS FATHER; lines 13665-13756 confidence: medium

"I, the little child, Day and night will be as reverent... Oh ! ye great kings, As your successor, I will strive not to forget you."

The passage repeatedly describes the great grandfather, the father, and Heaven in terms of ascent and descent in court, house, or among human doings.
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The Sacred Books of China: The Texts of Confucianism, Part I - The Shu King, the Religious Portions of the Shih King, the Hsiao King (Sacred Books of the East, Vol. 3) PART II. THE BOOKS OF YU. / Book I. The Canon of Shun. / PART II. / PART II.; lines 2607-2688 confidence: medium

Shun is called to employment at age thirty, is on the throne with Yao for thirty years, and fifty years afterward goes on high and dies.

Shun is said to have gone on high and died; the note explains this as going to heaven and as language appropriate to the Son of Heaven.
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The Sacred Books of China: The Texts of Confucianism, Part I - The Shu King, the Religious Portions of the Shih King, the Hsiao King (Sacred Books of the East, Vol. 3) UP, TILL IT YIELDS ABUNDANT HARVESTS ; AVAILABLE SPECIALLY / ODE 7, THE SACRIFICIAL ODES OF KAU. 2)33 / CELEBRATING THE MERIT AND SUCCESS OF KING WU. / CELEBRATING THE PRAISE OF KING WAN.; lines 13957-14077 confidence: medium

Kau is called great; the speaker ascends high hills and lofty mountains, travels along the regulated Ho under the sky, assembles those who respond, and says the appointment belongs to Kau.

The sovereign ascent of hills and mountains, travel along the Ho, and assembly of responders are tied to Kau's possession of the kingdom.
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The Sayings of Confucius LIST OF THE PRINCIPAL DISCIPLES / GOVERNMENT AND PUBLIC AFFAIRS / INDIVIDUAL VIRTUE / CONFUCIUS' ESTIMATE OF OTHERS; lines 1810-1928 confidence: medium

The Master asks why Yu is playing martial music at his door; after disciples lose respect for Tz Lu, the Master says Yu has ascended the temple steps though not reached the inner sanctuary.

The Master says Yu has ascended the steps of the temple but has not yet reached the inner sanctuary, presenting progress as movement toward an inner sacred space.
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The Yi King (I Ching) (Sacred Books of the East, Vol. 16) APPENDIX I. / HEX. I4. APPENDIX I. 225 / APPENDIX II. / HEX. .; lines 14042-14216 confidence: medium

“heaven and fire form Thung Zan”; the superior man distinguishes things according to kinds and classes.

The commentary on heaven and fire says the wording suggests fire ascending, blazing to the sky, and uniting with it.
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The Yi King (I Ching) (Sacred Books of the East, Vol. 16) APPENDIX II. / HEX. . / SN SS / HEX, .; lines 17021-17209 confidence: medium

Kung Fu line statements include resting in oneself, young ones responding to her, beating and ceasing a drum, a horse losing its fellow and mounting upward, sincere union with others, and Chanticleer trying to mount to heaven.

The passage includes a horse mounting upwards after separation, Chanticleer trying to mount to heaven but unable to continue long, and a bird flying upward with evil result.
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The Yi King (I Ching) (Sacred Books of the East, Vol. 16) APPENDIX IV. / CHAP, 2, APPENDIX IV. 409 / CHAP. 2. APPENDIX IV. 4II / CHAP. 3. APPENDIX IV. 413; lines 20079-20174 confidence: high

The dragon lies hidden in the deep; it is not time for active doing; the position is low and the undivided-line energy is laid up and hidden.

The dragon sequence moves from hidden in the deep and low position, to appearing in the field, to leaping, to being on the wing in the sky and ruling.
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The Yi King (I Ching) (Sacred Books of the East, Vol. 16) CH. III. INTRODUCTION. 51 / CH, III. INTRODUCTION. 55 / PLATE I. / TEXT. SECTION T.; lines 3698-3780 confidence: high

First undivided line: the subject is a dragon lying hidden in the deep; it is not time for active doing.

The line images move the dragon from hidden depth to field, then to attempted leaping from the deep, to flight in the sky, and finally to exceeding limits.
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The Yi King (I Ching) (Sacred Books of the East, Vol. 16) CH. IIT, INTRODUCTION. / CH. IIE. INTRODUCTION, 4! / CH. III. INTRODUCTION. 43 / CH. III. INTRODUCTION. 45; lines 2944-3036 confidence: medium

Medhurst's cited explanation says kwei-shans arise from dissolution of the human frame: shan expands and ascends in space, while kwei contracts and reverts to earth and nonentity.

Medhurst's cited explanation describes shan as expanding and ascending in space while kwei contracts and reverts to earth and nonentity after dissolution.
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The Yi King (I Ching) (Sacred Books of the East, Vol. 16) CHAP, 2, APPENDIX IV. 409 / CHAP. 2. APPENDIX IV. 4II / CHAP. 3. APPENDIX IV. 413 / CHAP. 5. APPENDIX IV. 415; lines 20177-20264 confidence: medium

“The great man ... drives with these six dragons through the sky. The clouds move, and the rain is distributed; all under heaven enjoys repose.”

The great man drives six dragons through the sky at the proper time.
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The Yi King (I Ching) (Sacred Books of the East, Vol. 16) CHAP, 5. APPENDIX III. 39! / APPENDIX IV. / CHAP, 2, APPENDIX IV. 409 / CHAP. 2. APPENDIX IV. 4II; lines 19995-20076 confidence: medium

Fourth-line explanation: the figure seems to leap up while still in the deep; the Master says he has no permanent place above or below, may advance or recede, does not leave his fellows, and advances only at the proper time.

The dragon is first still in the deep, then on the wing in the sky, and finally beyond proper limits; the commentary emphasizes proper timing and repentance when limits are exceeded.
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The Yi King (I Ching) (Sacred Books of the East, Vol. 16) CHAP. 6. APPENDIX V. 427 / CHAP. 10. APPENDIX V. 429 / CHAP. 11, APPENDIX V. 431 / SECT. II, APPENDIX VI. 437; lines 21074-21148 confidence: medium

Meeting leads to collection; collected good men mount to the highest places; upward advance leads to distress; distress at height leads to return to the ground beneath.

Collected good men mount to high places; continued advance brings distress, and distress at height leads to return to the ground beneath.
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The Yi King (I Ching) (Sacred Books of the East, Vol. 16) HEX. I4. APPENDIX I. 225 / APPENDIX II. / HEX. . / SN SS; lines 15401-15578 confidence: medium

“the earth / and that for the bright (sun) coming forth above it / form 3in. The superior man...gives himself to make more brilliant his bright / virtue.”

The bright sun above the earth is explicitly connected with advancing, moving upward, and making bright virtue more brilliant.
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The Yi King (I Ching) (Sacred Books of the East, Vol. 16) HEX. I4. APPENDIX I. 225 / APPENDIX II. / HEX. . / SN SS; lines 16091-16251 confidence: high

"wood and that for the earth with the wood growing in the midst of it form Shang. The superior man... pays careful attention to his virtue, and accumulates the small developments of it till it is high and great."

Wood growing in earth is applied to careful attention to virtue and accumulation of small developments until high and great; related line statements repeatedly describe upward advance and ascending stairs.
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The Yi King (I Ching) (Sacred Books of the East, Vol. 16) SECT. I. THE HSIAO KWO HEXAGRAM. 203 / THE APPENDIXES. / APPENDIX I. / HEX. I4. APPENDIX I. 225; lines 12545-12689 confidence: high

The weak line finds opportunity and ascends; flexibility, obedience, a strong line below, and a proper correlate above indicate great progress and success.

The weak line ascends upward, and the commentary interprets it as a root or tree beneath the earth whose gradual growth marks upward advance.
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The Yi King (I Ching) (Sacred Books of the East, Vol. 16) SECT. I. THE SHIH HO HEXAGRAM. IOI / SECT? THE PO HEXAGRAM, 105 / SECT. I. THE FQ HEXAGRAM. 107 / SECT, 1. THE WO WANG HEXAGRAM. 109; lines 6697-6758 confidence: medium

Line 1 is strong at the bottom of the fire trigram; since fire ascends, its subject tends to move upward and must be reverently careful to avoid error.

Line 1 is linked with the ascending nature of fire and with the subject's danger of moving upward coarsely and vehemently.
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The Yi King (I Ching) (Sacred Books of the East, Vol. 16) SECT. I. THE TING HEXAGRAM. 169 / SECT. II. THE FANG HEXAGRAM. 183 / SECT. II. THE SUN HEXAGRAM. 189 / SECT. II. THE HWAN HEXAGRAM, 195; lines 10229-10375 confidence: medium

The topmost undivided line shows its subject as a chanticleer trying to mount to heaven; even firm correctness brings evil.

The topmost line shows a chanticleer trying to mount to heaven, and the omen is evil even with firm correctness.
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The Yi King (I Ching) (Sacred Books of the East, Vol. 16) SECT. I. THE TING HEXAGRAM. 169 / SECT. II. THE FANG HEXAGRAM. 183 / SECT. II. THE SUN HEXAGRAM. 189 / SECT. II. THE HWAN HEXAGRAM, 195; lines 10377-10441 confidence: medium

“small affairs, but not in great affairs. (It is like) the notes that come down from a bird on the wing;—to descend is better than to ascend.”

The text says descent from the bird is better than ascent, the first line’s ascending bird has an evil issue, and the cock in the final line is harmed by attempting to fly high.
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The Yi King (I Ching) (Sacred Books of the East, Vol. 16) SECT. II, THE HANG HEXAGRAM. 125 / SECT. IJ. THE THUN HEXAGRAM. 127 / SECT. II. THE 3IN HEXAGRAM. I31 / SECT. 11. TUE MING I HEXAGRAM. 135; lines 7308-7391 confidence: medium

Sixth line: there is no light, only obscurity; the subject first ascended to the top of the sky and later goes into the earth.

The sixth line states that the subject first ascended to the top of the sky and later goes into the earth.
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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: high

The second line shows the subject in peril, letting go of possessions, ascending a very lofty height, and finding the lost things in seven days without needing to pursue them.

The subject in peril lets go of possessions, ascends a very lofty height, and will find the lost things after seven days.
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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 9269-9418 confidence: high

The first divided line shows wild geese gradually approaching the shore; it also likens the case to a young officer in danger and spoken against, but without error.

The geese move through a sequence from shore to rocks, plains, trees, high mound, and large heights; the commentary explicitly interprets Kien as gradual advance by successive steps.
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The Yi King (I Ching) (Sacred Books of the East, Vol. 16) SECT. II, THE SUN HEXAGRAM. 147 / SECT. I. THE KWAI HEXAGRAM. 153 / SECT. II, THE KAU HEXAGRAM. 155 / SECT, II. THE SHANG HEXAGRAM. 159; lines 8390-8541 confidence: high

“The character Shang is used of advancing in an upward direction, ‘advancing and ascending’”; it denotes “the advance of a good officer to the highest pinnacle of distinction.”

The passage defines Shang as upward advance, repeatedly depicts subjects advancing or ascending, and includes ceremonial stair ascent.
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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 10444-10594 confidence: medium

The sixth line shows a subject not meeting the exigency and exceeding the proper course; it suggests a bird flying far aloft and calls the case evil, calamity, and self-produced injury.

The sixth line links excess with a bird flying far aloft and evil, while the commentary says the bird should descend and stay near a perch rather than ascend into homeless air.
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The Yi King (I Ching) (Sacred Books of the East, Vol. 16) SECT. II. THE HWAN HEXAGRAM, 195 / SECT. I. THE HSIAO KWO HEXAGRAM. 203 / THE APPENDIXES. / APPENDIX I.; lines 10804-10948 confidence: medium

The sages understand the connection between end and beginning and the six lines in season; they mount a carriage drawn by six dragons and drive through the sky.

The sages mount a carriage drawn by six dragons at the proper times and drive through the sky; the sage appears aloft.
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The Yi King (I Ching) (Sacred Books of the East, Vol. 16) SN SS / HEX, . / APPENDIX III. / CHAP. I, APPENDIX III. 349; lines 17692-17812 confidence: medium

Essence, spirit or breath of life, hwun, and pho are distinguished; at death the hwun wanders away ascending and the pho descends and becomes a ghostly shade.

The hwun is said to ascend after death while the pho descends, and the kwei-shan explanation repeats an ascending shan and an earth-returning kwei.
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The Yi King (I Ching) (Sacred Books of the East, Vol. 16) THE APPENDIXES. / APPENDIX I. / HEX. I4. APPENDIX I. 225 / APPENDIX II.; lines 13291-13450 confidence: high

“The dragon lies hid in the deep” and “The dragon appears in the field,” with virtuous influence diffused widely.

The dragon is placed in a sequence from hidden depth to field, possible leaping, winged flight in the sky, and then excess beyond proper limits with repentance.
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mangaian

Myths and Songs from the South Pacific A TAHITIAN MYTH. / TAPAIRU; OR, FAIRY WOMEN AND MEN. / A SONG IN HONOUR OF MAUAPA. / BY PANGEMIRO, LORD OF MANGAIA, CIRCA 1816.; lines 13518-13588 confidence: high

Each valley has crevices draining water; the direct road to spirit-land through Tiki's chasm is closed, so fairies use narrow passages to climb up for mortal dances.

Fairies are said to climb up from spirit-land or nether-world through crevices, gorges, and holes in order to attend mortal dances and a fete.
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Myths and Songs from the South Pacific A DAY SONG FOR MAAKI'S FETE. / BY TANGATAROA, 182O. / FINALE. / BY TIKI (1820), IN FULL CHORUS.; lines 2903-2968 confidence: medium

Rays of light are described as darting up from the spirit-world, where Great Rongo reigns, and piercing the heavens.

The passage describes rays of light darting upward from the spirit-world and piercing the heavens.
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Myths and Songs from the South Pacific A HUMAN PRIESTHOOD NEEDED. / DEDICATION OF INFANTS. / NAMING OF CHILDREN. / A CHASE THAT NEVER ENDS.; lines 2416-2481 confidence: high

The awake twins wait, weep secretly, decide to flee forever, leave the house, sit on an elevated rock, fill hollows with tears, and leap into the sky with Inseparable holding her brother's girdle.

The twins leap into the sky from earth, and the parents later leap into the heavens after them.
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Myths and Songs from the South Pacific ADVENTURES IN SPIRIT-WORLD, / AN ESCAPE FROM SPIRIT-LAND. / THE ADVENTURES OF NGARU. / THE DRAMA OF NGARU.; lines 12265-12329 confidence: high

"The natives of the sky / Let down a trap to catch Ngaru, / Who ascended on high."

Ngaru ascends on high, and the natives of the sky let down a trap to catch him.
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Myths and Songs from the South Pacific BY PANGEMIRO, LORD OF MANGAIA, CIRCA 1816. / PROLOGUE TO THE DRAMATIC FETE OF POTIKI, / ON HIS ASSUMPTION OF THE TEMPORAL / SOVEREIGNTY, CIRCA 1790.; lines 13591-13901 confidence: high

“Open the entrance to spirit-world, / That Oroiti and Tane may come up.”

Oroiti, Tane, named fairies, and other fairy figures are described as coming up or being summoned from spirit-world into the dance setting.
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Myths and Songs from the South Pacific BY PANGEMIRO, LORD OF MANGAIA, CIRCA 1816. / PROLOGUE TO THE DRAMATIC FETE OF POTIKI, / ON HIS ASSUMPTION OF THE TEMPORAL / SOVEREIGNTY, CIRCA 1790.; lines 13904-14055 confidence: high

The fairies are described as one family from the nether-world; Ngaru climbs the sky and discovers sky Tapairu, all fair women, including Ina, wife of the moon, and Little-Matonga.

Ngaru climbs the sky and discovers a set of Tapairu described as fair women, including Ina and Little-Matonga.
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Myths and Songs from the South Pacific CHAPTER X. / ADVENTURES IN SPIRIT-WORLD, / AN ESCAPE FROM SPIRIT-LAND. / THE ADVENTURES OF NGARU.; lines 12063-12162 confidence: high

Two Karakerake birds belonging to Moko appear; Ngaru asks them for a cord, two cords fall from their feet, and he is borne aloft to the upper world and deposited before Moko, who has long pined for him while he was in the shades. A note glosses Oraka/Auraka as a dreadful chasm or gates of Hades.

Karakerake birds drop two cords, Ngaru fastens himself to them, and he is borne aloft to the upper world.
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Myths and Songs from the South Pacific CHAPTER X. / ADVENTURES IN SPIRIT-WORLD, / AN ESCAPE FROM SPIRIT-LAND. / THE ADVENTURES OF NGARU.; lines 12063-12162 confidence: high

A large basket, or some say a vast fish-hook, descends from the sky; people enter it and disappear. A sky-demon named Amai-te-rangi, Carry-up-to-heaven, uses the basket and ropes to obtain human flesh and plans to entrap Ngaru.

Amai-te-rangi lowers a basket or fish-hook from the sky, draws people upward, and uses the device to obtain human flesh.
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Myths and Songs from the South Pacific CHAPTER X. / ADVENTURES IN SPIRIT-WORLD, / AN ESCAPE FROM SPIRIT-LAND. / THE ADVENTURES OF NGARU.; lines 12164-12262 confidence: high

Ngaru reaches the blue stone paving of heaven in Amai-te-rangi’s basket; Amai-te-rangi waits with chisel and mallet, while Ngaru repeatedly jerks the basket back to earth and is pulled up eight times.

Ngaru is drawn by basket to the heavenly vault, survives the encounter with the sky-demon, and descends again to earth.
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Myths and Songs from the South Pacific CHAPTER I. / MYTHS OF CREATION. / THE BEGINNING OF ALL THINGS. / IMAGINARY REPRESENTATION OF VATEA.; lines 1040-1085 confidence: high

Vatea thinks the woman may live in a dark cavern connected to a lower land and ascend to The-thin-land for nocturnal visits.

Papa ascends from below to Vatea’s house, Vatea descends to the cave bottom, and both ascend through the chasm by wind.
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Myths and Songs from the South Pacific COMPOSED BY KIRIKOVI, CIRCA 1760. / CHAPTER X. / ADVENTURES IN SPIRIT-WORLD, / AN ESCAPE FROM SPIRIT-LAND.; lines 11719-11755 confidence: high

Eneene hears Tiarauau giving the alarm, clasps his wife, and prays: “United in one fate,” “We ascend, we rise,” “To light,” and “To clear mid-day.”

The prayer explicitly speaks of ascending and rising to light, and the pair are then borne up through a chasm to daylight.
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Myths and Songs from the South Pacific FIRST OFFSHOOT. / UNUUNU RUA. / SECOND OFFSHOOT. / A BACHELOR GOD IN SEARCH OF A WIFE.; lines 5480-5567 confidence: medium

Kui says there is no water except “in the nuts of yonder tall cocoa-nut tree” and warns that Tane may be slain by “the lizard, the centipede, the beetle, and the mantis.”

Tane climbs a tall coconut tree whose top seems to reach the sky, after being told its nuts contain the only water in the country and that guardians may kill him.
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Myths and Songs from the South Pacific FIRST OFFSHOOT. / UNUUNU RUA. / SECOND OFFSHOOT. / A BACHELOR GOD IN SEARCH OF A WIFE.; lines 5569-5668 confidence: medium

Ina becomes jealous and quarrels with Tane; Tane climbs the coconut tree, weaves two closed baskets from fronds, fastens them to his arms as wings, and flies to Avaiki.

After jealousy and quarrelling, Tane makes baskets, uses them as wings, and flies back to Avaiki.
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Myths and Songs from the South Pacific IN 1824. / CHAPTER IX. / THE SOUL. / VAIPO'S DIRGE FOR VEETINI.; lines 8704-8806 confidence: medium

"Veetini has gained the sky [i.e. the place where the sun drops down]; / Has fled! / Oh, all-dividing Spirit-world!"

Veetini is said to have gained the sky and to have come up out of Spirit-world.
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Myths and Songs from the South Pacific INTRODUCTION. / FOUNDATION. / FIRST OFFSHOOT. / SECOND OFFSHOOT.; lines 11156-11314 confidence: medium

"At length thou takest a long flight. / Dear child, ere now thou hast reached / The loftiest heights of Mount Ikurangi."

The child is said to take a long flight and reach the loftiest heights of Mount Ikurangi before entering Vatea's presence.
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Myths and Songs from the South Pacific INUINU TAI. / FIRST OFFSHOOT. / INUINU RUA. / SECOND OFFSHOOT.; lines 12552-12772 confidence: high

Cords are requested to be dropped to Spirit-Land: many-stranded strong ropes swaying in the breeze, able to bear Ngaru the heaven-climber; Ruateatonga, spirit of the shades, is told to hold the rope ends, intended to rescue the favourite from all-devouring Auraka.

Strong cords are requested to be dropped to Spirit-Land, held by a spirit of the shades, and used to bear Ngaru, called a heaven-climber, away from all-devouring Auraka and the oven.
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Myths and Songs from the South Pacific INUINU RUA. / SECOND OFFSHOOT. / FOR THE FETE OF POTIKI, CIRCA I79O. / INUINU TAI. FIRST OFFSHOOT.; lines 12812-12934 confidence: medium

"fairy women" ... "Have come up from spirit-world to dance at Kaputai."

Fairy women are said to come up from spirit-world to dance at Kaputai, and other fairy players are from nether land and sky.
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Myths and Songs from the South Pacific MYTHS OF CREATION. / THE BEGINNING OF ALL THINGS. / IMAGINARY REPRESENTATION OF VATEA. / DRAMATIC SONG OF CREATION.; lines 1088-1357 confidence: medium

Vari’s home is the narrowest place; Kongo is reserved to ascend, and a note says Kongo often came from the shades to the upper world while Vari never did.

Kongo ascends from the shades to the upper world, while Vatea asks winds to bear him down to the shades.
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Myths and Songs from the South Pacific OF THE LONDON MISSIONARY SOCIETY. / WITH A PREFACE BY / F. MAX MULLER, M.A., / PREFACE.; lines 306-392 confidence: low

A quoted passage reports a steep ascent to Namgea and a jhula bridge crossing the foaming torrent of the Sutlej in the Himalaya.

The passage explicitly describes a steep ascent to a village in the Himalaya.
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Myths and Songs from the South Pacific STONE. / THE SUN MADE CAPTIVE. / MAUI ENSLAVING THE SUN. / THE SKY RAISED.; lines 3754-3780 confidence: medium

The heavens originally almost touched the earth; Maui decides to elevate the sky, gains Ru's assistance, and the two take positions at north and south.

The passage presents the sky as originally close to earth and then elevated upward to its present lofty position.
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Myths and Songs from the South Pacific TEKURAAKI. / SONG OF THE SHORE KING, HIGH PRIEST OF / RONGO. / COMPOSED BY VAIPO FOR RAOA'S FETE, CIRCA 1815.; lines 2102-2172 confidence: medium

The gods are divided into dwellers in day and dwellers in night or shades; all thirteen principal gods except Rongo are classed as dwellers in day. Day dwellers act unseen among mortals and descend to night or Avaiki; night dwellers ascend to day but generally prefer spirit-land.

The commentary describes day-dwelling gods descending to night or Avaiki and night-dwelling gods ascending to day, with Avaiki identified as a home of major divinities or spirit-land.
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Myths and Songs from the South Pacific THE ADVENTURES OF NGARU. / THE DRAMA OF NGARU. / INUINU TAI. / FIRST OFFSHOOT.; lines 12332-12513 confidence: high

“The natives of the sky Let down a trap to catch Ngaru, Who ascended on high.”

The natives of the sky let down a trap to catch Ngaru after or during his ascent on high.
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Myths and Songs from the South Pacific THE BEGINNING OF ALL THINGS. / IMAGINARY REPRESENTATION OF VATEA. / DRAMATIC SONG OF CREATION. / BODY. SPIRIT.; lines 1553-1683 confidence: high

Tiki’s hole is a deep gloomy chasm and regular road to Avaiki; through it the three brothers descend to Avaiki or ascend to daylight at pleasure.

Tiki’s hole is a named chasm-road to Avaiki through which the three brothers descend and ascend at will.
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Myths and Songs from the South Pacific THE BEGINNING OF ALL THINGS. / IMAGINARY REPRESENTATION OF VATEA. / DRAMATIC SONG OF CREATION. / BODY. SPIRIT.; lines 1553-1683 confidence: medium

The blue stone sky-vault was originally supported by Ru’s props on Mangaia’s central hill and later raised by Maui; ten heavens rise above and are the Elysium of the brave and Tangaroa’s home.

The sky-vault is first sustained by Ru’s props and then permanently raised by Maui through tremendous exertions.
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Myths and Songs from the South Pacific THE ORIGIN OF KITE-FLYING. / A KITE SONG FOR TENIO'S FETE. / BY KOROA, CIRCA 1814. / UTI'S TORCH; OR, WILL-A-WISP.; lines 6121-6245 confidence: high

Manomano is described as a district in the depths of nether-land, ruled by the female fairy Uti, who climbs to the upper world at night with a torch in search of food.

Uti climbs from the depths of nether-land to the upper world at night carrying a torch.
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Myths and Songs from the South Pacific THE DRAMA OF NGARU. / INUINU TAI. / FIRST OFFSHOOT. / INUINU RUA.; lines 12516-12549 confidence: low

“Kakea ra e Ngaru te enua / Taumareva, te enua iri kura e, / Na te taa o te rangi.”

Ngaru is named in the line “Kakea ra e Ngaru te enua Taumareva,” involving movement toward or up to the land Taumareva.
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Myths and Songs from the South Pacific THE FIRE-GOD'S SECRET. / THE FIRE-GOD'S SONG. / THE SKY RAISED ; OR, THE ORIGIN OF PUMICE / STONE.; lines 3257-3353 confidence: high

The sky is built of solid blue stone, once almost touching the earth and resting on leaves of teve and arrow-root; the world's inhabitants are confined beneath it.

The sky begins close to earth and is raised first by Ru's supports and finally by Maui's upward hurling, creating habitable space for mortals.
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Myths and Songs from the South Pacific THE FIRE-GOD'S SONG. / THE SKY RAISED ; OR, THE ORIGIN OF PUMICE / STONE. / THE SUN MADE CAPTIVE.; lines 3355-3461 confidence: medium

Maui plaits six long four-stranded coconut-fibre ropes, calls them Aei-ariki or royal nooses, and lays them along the Sun’s route from the aperture out of Avaiki into the heavens.

The Sun climbs from Avaiki into the heavens in the morning and is lowered back into Avaiki at night by Maui’s ropes.
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Myths and Songs from the South Pacific THE FIRE-GOD'S SONG. / THE SKY RAISED ; OR, THE ORIGIN OF PUMICE / STONE. / THE SUN MADE CAPTIVE.; lines 3558-3678 confidence: medium

Maui proposes flying up to daylight through the bird's escape hole, demonstrates flight, persuades Tangaroa to wear his rainbow girdle, and pulls the girdle so Tangaroa falls and dies.

Maui proposes that he and Tangaroa fly up to daylight through the bird's escape hole, and both demonstrate flight.
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Myths and Songs from the South Pacific THE FIRE-GOD'S SONG. / THE SKY RAISED ; OR, THE ORIGIN OF PUMICE / STONE. / THE SUN MADE CAPTIVE.; lines 3680-3724 confidence: high

Maui answers that the new land is down below; the others do not know of the secret opening in their house leading to Avaiki.

Maui opens the house pillar, descends with his siblings to the nether/spirit world, and conducts them back to the upper world of light.
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Myths and Songs from the South Pacific THE PRINCE OF REED-THROWERS. / THE ORIGIN OF KITE-FLYING. / A KITE SONG FOR TENIO'S FETE. / BY KOROA, CIRCA 1814.; lines 6024-6118 confidence: medium

The solo tells the kite to cleave the dark clouds; the chorus warns, "Take care lest Tautiti gain the day."

The song commands the kite to cleave dark clouds, and Kongo's kite is said to touch the edge of the sky.
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Myths and Songs from the South Pacific THE SUN AND MOON. / THE WOMAN IN THE MOON. / ECLIPSES. / A CELESTIAL FISH-HOOK.; lines 2725-2769 confidence: high

Vatea imitates his mother Vari-ma-te-takere, pulls flesh from one thigh to rebait the hook, and uses a very strong line made of many plaited strands of cinet cord.

Vatea pulls a heavy dark mass from the bottom of the deep blue sea, and it proves to be the island of Tongareva rising to the surface.
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Myths and Songs from the South Pacific THE SUN MADE CAPTIVE. / MAUI ENSLAVING THE SUN. / THE SKY RAISED. / MAUI'S LAST AND GREATEST ACHIEVEMENT.; lines 3783-3894 confidence: high

Maui’s stamping cleaves the formerly large island into Manihiki and Rakaanga, separated by a twenty-five-mile ocean channel; Maui then ascends into the heavens and is seen no more.

After the island is divided, Maui ascends into the heavens and is seen no more; the passage adds that he carried his fish-hook to the skies.
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Myths and Songs from the South Pacific UNUUNU RUA. / SECOND OFFSHOOT. / A BACHELOR GOD IN SEARCH OF A WIFE. / THE PRINCE OF REED-THROWERS.; lines 5878-6009 confidence: medium

Tarauri finds a gap in the enclosure, drives the heaven-sent reed through it, and the reed rises into the sky for eight days before falling at Areuna, original marae of the Mautara.

The reed rises into the sky, remains there eight whole days, and then falls at Areuna.
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Myths and Songs from the South Pacific UNUUNU TAI. / FIRST OFFSHOOT. / UNUUNU RUA. / SECOND OFFSHOOT.; lines 5298-5379 confidence: high

"The god reveals himself !" / "Tautiti himself has come up (out / of nether-world)"

Tautiti is explicitly said to have come up out of the nether-world.
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Myths and Songs from the South Pacific USED BY THE CHIEF RAOA AND HIS CLAN. / CHAPTER VIII. / THE UNIVERSE, ACCORDING TO THE IDEAS OF THE NATIVES OF / MANGAIA.; lines 7404-7500 confidence: medium

At evening Ra drops through an opening at the horizon and lights the nether-world; one myth says he visits his wife Tu, who lives with the Great Mother Vari at the bottom of the vast cocoa-nut hollow.

Ra descends through the horizon into Hades at evening, lights the nether-world, and climbs through an eastern horizon hole to light Mangaia; the proverb contrasts day here with night in Avaiki.
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Myths and Songs from the South Pacific USED BY THE CHIEF RAOA AND HIS CLAN. / CHAPTER VIII. / THE UNIVERSE, ACCORDING TO THE IDEAS OF THE NATIVES OF / MANGAIA.; lines 7701-7799 confidence: high

Rongo tempts the ghosts with ripe banana and swallows them whole; they escape Miru's fire, are eventually released alive from Rongo's intestines, and rise to the upper sky.

Warrior spirits rise to the upper sky after Rongo's swallowing episode or ascend a mountain and leap into the blue expanse.
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Myths and Songs from the South Pacific USED BY THE CHIEF RAOA AND HIS CLAN. / CHAPTER VIII. / THE UNIVERSE, ACCORDING TO THE IDEAS OF THE NATIVES OF / MANGAIA.; lines 7801-7894 confidence: high

A song places ghosts of warriors of Tane at Maungaroa and Maputu, waiting for the appointed time to ascend to Speck-land.

Warrior ghosts of Tane wait at maraes for the appointed period to ascend to Speck-land.
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Myths and Songs from the South Pacific USED BY THE CHIEF RAOA AND HIS CLAN. / CHAPTER VIII. / THE UNIVERSE, ACCORDING TO THE IDEAS OF THE NATIVES OF / MANGAIA.; lines 7999-8098 confidence: high

Ghosts from Ngatangiia ascend a mountain road inaccessible to mortals to a large iron-wood tree; green branches bring return to life, while dead branches lead to capture in the net of Muru or Akaanga.

Ghosts from Ngatangiia explicitly ascend a mountain range on a road unavailable to mortals.
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zoroastrian

Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER III, 6-16. 17 / CHAPTER III, 17-27. 19 / Chapter IV. / CHAPTER IV, I-V, I. 2 1; lines 3829-3840 confidence: medium

“GoJiirvan walked to the star station (payak) ... forth to the moon station ... and forth to the sun station” while crying in the same manner.

The passage presents a sequential movement by Goi-urvan to the star, moon, and sun stations.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast Chapter IX. / CHAPTER VIII, 2 3- IX, 4. 309 / CHAPTER IX, 5-9. 311 / CHAPTER IX, IO-I2. 313; lines 16391-16450 confidence: medium

If not invoked at the named liturgical points, the guardian spirits continue watching or waiting, and finally go up the height of a spear and remain.

When the guardian spirits are not invoked, they go up the height of a spear and remain.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER V, 1-5. 2.91 / CHAPTER V, 6-VI, 2. 293 / Chapter VI. / CHAPTER VI, 3-6. 295; lines 15619-15703 confidence: medium

“in heaven ... he who is below is elevated to him who is above”; the passage also says, “Happy indeed art thou, O man! who art in any way near unto that imperishable existence.”

The text says that in heaven the one below is elevated to the one above.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast Chapter X. / Chapter XI. / CHAPTER X, 2 -XI, 5. 33 / Chapter XII.; lines 4393-4426 confidence: medium

Alburn/Alburz's eight hundred years of growth are divided into four two-hundred-year stages: to the star station, the moon station, the sun station, and the endless light.

Alburn/Alburz reaches the star, moon, sun, and endless-light stations in a fixed upward sequence.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast Chapter XIII. / CHAPTER XII, 32 -XIII, 2. 353 / CHAPTER XIII, 3-5. 355 / CHAPTER XIII, 6-9. 357; lines 18367-18451 confidence: medium

The fourteen stanzas of Yatha-aii are explained by seven archangels active for spirit and seven for world, so that they may attain heaven, the home of Auharmazd, archangels, and righteous ones.

The stanzas are explicitly associated with attaining heaven, the home of Auharmazd, archangels, and righteous ones.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast Chapter XIII. / CHAPTER XIII, 2-II. 43 / CHAPTER XIII, 12 -XIV, 2. 45 / Chapter XIV.; lines 4871-4960 confidence: high

The seed of the ox is carried up to the moon station, purified there, and produces manifold species of animals.

The ox’s seed is carried up to the moon station, purified there, and produces the manifold species of animals.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER XXIV, I 8 -XXV, 3. 9 I / Chapter XXV. / CHAPTER XXV, 4-6. 93 / CHAPTER XXV, 7- 1 4- 95; lines 7080-7210 confidence: medium

On the day Auharmazd of Avan, winter gains strength and enters the world; Rapitvin goes below ground to the spring of waters and diffuses warmth and moisture so tree roots do not wither.

Rapitvin descends below ground during winter to preserve warmth and moisture in waters, then comes up when summer gains dominion and ripens fruit.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER XXXIII, 4-11. I47 / CHAPTER XXXIII, I 2 -XXXIV, 4. 1 49 / Chapter XXXIV i. / J 50 BUNDAHI5'.; lines 9674-9753 confidence: medium

Kai-Kabad, Kai-Kaus, Kai-Khusrov, Kai-Lorasp, and Kai-Vistasp are listed with reign lengths; Kai-Kaus's total includes time before and after going to the sky, and Kai-Vistasp's reign is counted up to the coming of the religion and in total.

Kai-Kaus's reign is explicitly divided around the statement that he went to the sky.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast INTRODUCTION. XXXIU / XXXIV PAHLAVI TEXTS. / INTRODUCTION. XXXV / INTRODUCTION. XXXIX; lines 1486-1610 confidence: medium

"Kai-Kayus, till his going to the sky, seventy-five years, and after that, seventy-five years, altogether a hundred and fifty years"; the fragment also lists Kai-Khusrobo and Kai-Loharasp with reign lengths.

Kai-Kayus is explicitly described as going to the sky, and his reign is counted before and after that event.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast SELECTIONS OF ZAZ)-SPARAM, I, 25- II, 6. 161 / Chapter II. / SELECTIONS OF ZAD-SPARAM, II, 7-IV, I. 1 6 / Chapter III.; lines 10135-10146 confidence: high

Auharmazd went from the earth up to the sky to be better able to keep watch over the mingled creatures.

Auharmazd moves from earth up to the sky, and Goi-urvan follows him.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast SELECTIONS OF ZAZ)-SPARAM, V, 5-VI, 7. 1 69 / SELECTIONS OF ZAD-SPARAM, VI, 8-1 7. I7I / Chapter VII. / SELECTIONS OF ZAD-SPARAM, VII, 2-12. I75; lines 10623-10666 confidence: medium

“two hundred years up to the moon station, two hundred years up to the sun station, and two hundred years up to the sky.”

The passage presents an upward sequence through moon, sun, and sky stations, each separated by two hundred years.
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The Zend-Avesta, Part I: The Vendidad FARGARD I. / IO VENDIDAD. / FARGARD II. I I / FARGARD II. I 3; lines 5545-5634 confidence: medium

Yima steps toward the luminous space, southwards, to meet the sun; he presses the earth with a golden ring, bores it with a poniard, and asks Spenta Armaiti to open and stretch herself to bear flocks, herds, and men.

Yima goes toward the luminous space to meet the sun, and the translator note says Yima goes to the sun to take royal power and that the sun is a symbol and source of royalty.
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The Zend-Avesta, Part I: The Vendidad FARGARD XIX. 207 / FARGARD XIX. 209 / FARGARD XIX. 2 I I / KARGARD XIX. 2M; lines 14884-15003 confidence: high

A beautiful strong maid with dogs at her sides appears, has distinguishing understanding, and raises the righteous soul above Hara-berezaiti and the Cinvat bridge into the presence of heavenly gods.

The maid makes the soul go up above Hara-berezaiti and the Cinvat bridge into the divine presence.
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The Zend-Avesta, Part I: The Vendidad FARGARD XX. 221 / FARGARD XXI. / VII, 59)- / FARGARD XXI. 2 25; lines 15506-15602 confidence: high

Vouru-kasha is called the gathering place of waters; the waters are commanded to rise, go up the aerial way, go down on earth, and roll along; Ahura Mazda made the aerial way in their rising and growing.

Waters gather in Vouru-kasha, rise along the aerial way, descend to earth, and rise again; this movement is repeated in the passage.
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The Zend-Avesta, Part I: The Vendidad FARGARD XX. 221 / FARGARD XXI. / VII, 59)- / FARGARD XXI. 2 25; lines 15506-15602 confidence: low

The swift-horsed sun is commanded to rise above Hara Berezaiti and produce light for the world, along the path made by Mazda and the gods, the watery way they opened; a clause about a man rising to Garo-nmanem is marked doubtful.

The passage mentions a Mazda-made and god-made watery path and a doubtful clause in which a man may rise to Garo-nmanem.
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The Zend-Avesta, Part I: The Vendidad FARGARD XXI. / VII, 59)- / FARGARD XXI. 2 25 / FARGARD XXI. 22 7; lines 15605-15692 confidence: medium

Vouru-kasha is called the gathering place of waters; waters are commanded to rise, go up the aerial way, descend to earth, and roll along; Ahura Mazda is said to have made everything grow.

The passage repeatedly commands rising, going up by the aerial way, descending to earth, and stars rising above Hara Berezaiti along a path or way made by Mazda and the gods.
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The Zend-Avesta, Part I: The Vendidad INTRODUCTION, I. XX1U / XXIV VENDIDAD. / INTRODUCTION, II. XXV / INTRODUCTION, II. XXV11; lines 1147-1221 confidence: low

Under a criticized method, Zend words would be altered to match Sanskrit forms, and “the demons, the Daevas, would ascend from their dwelling in hell up to heaven, to meet their philological brothers, the Indian Devas.”

The passage contains an explicit image of the Daevas ascending from hell to heaven, but presents it as a criticized hypothetical result of a flawed comparative method.
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The Zend-Avesta, Part I: The Vendidad VII, 59)- / FARGARD XXI. 2 25 / FARGARD XXI. 22 7 / FARGARD XXII. 2 29; lines 15695-15797 confidence: medium

The commentary says Airyaman abides in the mansion of Airyaman, equated with the Vedic bright mansion where Mitra, Aryaman, and Varuna abide, namely the sky; later Parsism calls him an Ized of Heaven.

Ahura Mazda describes making a beautiful shining mansion and includes the formula 'there may I go up, there may I pass'; commentary connects Airyaman's mansion with the sky or heaven.
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The Zend-Avesta, Part I: The Vendidad XXXVI VENDIDAD. / INTRODUCTION, III. XXXVU / INTRODUCTION, III. XXXI X / CHAPTER V.; lines 4154-4216 confidence: high

In the Indian comparison, the dead man is a traveler to the other world; fire carries him to a heavenly abode and acts as mediator from earth to heaven and from man to god.

In the Indian comparison, the dead man travels to the other world, and fire carries him to a heavenly abode while mediating from earth to heaven.
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The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis ABAN YA5T. ' 59 / VIII. / ABAN YA,ST. 6 I / ABAN YAST. 65; lines 3550-3563 confidence: low

“The old Vafra Navaza worshipped her, when the strong fiend-smiter, Thraetaona, flung him up in the air in the shape of a bird, of a vulture”

The action is an upward movement into the air caused by Thraetaona’s flinging of the figure.
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The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis C!T2 YA5TS AND SIROZAHS. / YAST FRAGMENT. 3 I / VAST XXII. 315 / VAST XXII. 317; lines 15168-15259 confidence: high

The faithful soul’s first, second, and third steps place him in Good-Thought, Good-Word, and Good-Deed Paradise; the fourth places him in Endless Lights.

The faithful soul’s four steps place it successively in three paradises and then in Endless Lights.
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The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis RAM VAST. 257 / RAM YA5T. 259 / RAM YA5T. 26 1 / DIN VA5T. 267; lines 12912-13018 confidence: medium

Hvovi^ sacrifices with full knowledge, wishing that ZarathuJtra would give her his good narcotic so that she might think, speak, and act according to the law.

Hvovi^ asks for Zarathu^tra's good narcotic, and the note identifies Bangha with legends in which drinking from a cup transports the soul to the heavens and reveals higher mysteries.
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The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis VI5TASP VAST. 341 / VI5TASP YAST. 343 / NYAYI5. / NYAYI5.; lines 16550-16755 confidence: medium

The prayer hails Ahura Mazda, the Amesha-Spentas, Mithra, the Sun, the two eyes of Ahura Mazda, the Bull, Gaya, Zarathushtra’s Fravashi, and holy creation, then asks for bodily health and arrival at the highest luminous space when the world ends.

The speaker asks to come to a luminous space, the highest of all high things, when the world has come to an end.
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The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis VI5TASP YAST. 343 / NYAYI5. / NYAYI5. / MIHIR NYAYIS-. 353; lines 16758-16868 confidence: medium

A man is to be given brightness, glory, bodily health, and the bright, all-happy, blissful abode of the holy ones.

The text asks for the bright, blissful abode of the holy ones and for arrival at a luminous space, the highest of all high things, when the world has come to an end.
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The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis VIII. / BAH RAM YAS-T. 239 / XIII. / BAH RAM VAST. 24 1; lines 11717-11820 confidence: medium

The bird carries chariots of lords and sovereigns, including Kavi Usa's chariot; upon its wings run the male horse, burden-bearing camel, and river water. A note identifies Kavi Usa with Kai Kaus and mentions his attempted ascent to heaven on an eagle-borne throne.

The bird carries chariots of sovereigns and Kavi Usa, and Thraetaona rides it in the demon-slaying episode. A translator note connects Kavi Usa/Kai Kaus with an eagle-borne ascent to heaven.
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The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis VWTASP YAS'T. 32)3 / VWTASP YA5'T. 339 / VI5TASP VAST. 341 / VI5TASP YAST. 343; lines 16431-16547 confidence: medium

The faithful soul's first three steps place him in Good-Thought, Good-Word, and Good-Deed Paradises; the fourth places him in Endless Light.

The faithful soul is placed by successive steps into increasingly exalted destinations, ending in Endless Light.
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The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis XVII. / XVIII. / ABAN YAST. 7 1 / ABAN VAST. 75; lines 3854-3929 confidence: medium

The text says the addressee may not be made to "run up into the heavens, above the sun" and that "the Serpent" may not injure with poisons.

The opening fragment mentions being made to run up into the heavens above the sun, and a translator note explains this as Ardvi Sura sending waters to the higher heavens instead of earth.
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The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis XXVII. / XXVIII. / MIHIR VAST. 149 / XXIX.; lines 7392-7479 confidence: high

'As this sun rises up above the Hara Berezaiti and then fulfils its career, so may I, O Spitama! ... rise up above the will of the fiend Angra Mainyu'; the stanza also offers sacrifice for Mithra's brightness and glory.

The supplicant asks to rise above Angra Mainyu's will, using the sun's rise above Hara Berezaiti as the comparison.
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The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis XXVII. / XXVIII. / MIHIR VAST. 149 / XXIX.; lines 7392-7479 confidence: medium

'As this sun rises up above the Hara Berezaiti and then fulfils its career, so may I, O Spitama! ... rise up above the will of the fiend Angra Mainyu'; the stanza also offers sacrifice for Mithra's brightness and glory.

The sun's rising above Hara Berezaiti and fulfilling its course is used as the model for the speaker's desired ritual or spiritual rising.
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The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis YAST XXII. 323 / AFRIN PAIGHAMBAR ZARTU5T. 325 / VWTASP YAST. 329 / VWTASP YAS'T. 32)3; lines 16135-16241 confidence: high

When the soul leaves the body through fate, Ahura Mazda gently shows the soul its way as asked; Ashem Vohu is recited.

The passage describes the soul leaving the body, Ahura Mazda showing it its way, and praise being brought to the Garo-nmana of Ahura Mazda.
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The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis ZAMYAD YAST. 305 / XX. VAN ANT VAST. / C!T2 YA5TS AND SIROZAHS. / YAST FRAGMENT. 3 I; lines 14986-15077 confidence: high

The note describes the fate of righteous and wicked souls after death: first three nights of enjoyments or pains, encounter with one’s conscience as maiden or old woman, four steps to heaven or hell through Good/Evil Thought, Word, and Deed, then praise by Ahura or rebuke by Angra Mainyu and food of ambrosia or poison.

The introduction describes souls moving in four steps up to heaven or down to hell through ordered paradises or hells.
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The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis ZAMYAD YAST. 3OI / ZAMYAD YAST. 303 / XIII. / ZAMYAD YAST. 305; lines 14648-14838 confidence: medium

Astvat-ereta rises from Lake Kasava as a friend of Ahura Mazda, son of Vispataurvairi, knowing victorious knowledge. The Glory is then associated with Thraetaona when Azi Dahaka was killed, Frangrasyan when Drv and the Bull were killed, Husravah when Frangrasyan was killed, and Vishtaspa when he maintained Holiness; the translator notes difficulty in the Frangrasyan line.

Astvat-ereta is said to rise up from Lake Kasava before the final restoration sequence.
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The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments XIII. / YASNA LVIII. 307 / YASNA LIX. 309 / YASNA LX. 3II; lines 15781-15864 confidence: high

The speakers ask that their minds be delighted, souls be best, bodies be glorified and go openly to Heaven as the best world of the saints, accompanied by Asha Vahishta; they ask to see and approach Mazda and attain entire companionship with him, and they sacrifice to Righteous Order.

The speakers ask that their bodies go openly to Heaven, the best world of the saints, accompanied by Asha Vahishta, and that they see, approach, and attain entire companionship with Mazda.
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The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA L. 169 / I70 THE GATHAS. / YASNA L. 171 / YASNA L. I 73; lines 9759-9851 confidence: medium

The speaker would yoke Ahura's well-incited and swift servants or mighty ones as steeds on a holy course toward heaven, gaining the Bridges, and asks them for help with Holy Order and Good Mind.

The speaker yokes swift servants or mighty ones as steeds for a holy course toward heaven and toward the Bridges.
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The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA XXVIII. 15 / I 6 THE GATHAS. / YASNA XXVIII. 17 / YASNA XXVIII. 19; lines 2555-2647 confidence: medium

"I ... am delivering up (my) mind and soul to that (heavenly) Mount (whither all the redeemed at last must pass)."

The speaker delivers mind and soul to a heavenly Mount and speaks of the way to the beneficent Ahura Mazda.
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The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA XXXI. 51 / YASNA XXXI. / YASNA XXXII. / YASNA XXXII. 55; lines 4270-4363 confidence: medium

The composer hopes for ultimate success and reward, when he and fellow-labourers will be borne to heaven by Weal and Immortality, the eternal two, who bear saints to bliss and constitute heaven’s beatitude.

Weal and Immortality, the eternal two, are said to bear saints to bliss and to constitute the beatitude of heaven.
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The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA XXXII. 59 / YASNA XXXII. 6 I / YASNA XXXII. 63 / YASNA XXXII. 65; lines 4767-4857 confidence: medium

After those disciples are driven away, the princely aiding saints are to be borne by the immortal two to the home of Good Mind in Heaven.

The princely aiding saints are borne by the immortal two to the home of Good Mind in Heaven.
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The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA XXXII. 65 / YASNA XXXII. 67 / YASNA XXXIII. 69 / YASNA XXXIII. 71; lines 5025-5118 confidence: medium

Two pious chiefs' souls go hand in hand; an influence like the 'eternal two' is prayed to bear their spirit to the shining home of Paradise with help from the Best Mind of God.

The commentary describes two pious chiefs' souls going hand in hand and being prayed toward the shining home of Paradise with aid from the Best Mind.
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inuit

Eskimo Folk-Tales Eskimo Folk-Tales / INTRODUCTION / CONTENTS; lines 311-370 confidence: medium

“The man who became a star”

A title describes a man who became a star.
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Eskimo Folk-Tales IKARDLITUARSSUK / THE RAVEN WHO WANTED A WIFE / THE MAN WHO TOOK A VIXEN TO WIFE / THE GREAT BEAR; lines 3055-3093 confidence: medium

The bear and dogs become bright, rise to the sky as stars, and are called Qilugtussat, stars that look like barking dogs around a bear.

The bear and dogs become bright and rise into the sky as stars called Qilugtussat.
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Eskimo Folk-Tales ILLUSTRATIONS / ESKIMO FOLK-TALES / THE TWO FRIENDS WHO SET OFF TO TRAVEL ROUND THE WORLD / THE COMING OF MEN, A LONG, LONG WHILE AGO; lines 442-586 confidence: high

With light, humans could journey and hunt; with death came the sun, moon, and stars, and the dead go up into the sky as shining things.

The passage states that when people die they go up into the sky and become brightly shining things, in connection with the sun, moon, and stars.
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Eskimo Folk-Tales ISIGALIGARSSIK / THE INSECTS THAT WOOED A WIFELESS MAN / THE VERY OBSTINATE MAN / THE DWARFS; lines 2448-2538 confidence: medium

The mother and child live below; the child hears children playing above, wants to go up, and practices strength with stones until he can carry stones as large as a chest.

The boy wants to go up to the earth above; his mother tells him to wait until stronger, and he practices lifting large stones before going upward.
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Eskimo Folk-Tales PATUSSORSSUAQ, WHO KILLED HIS UNCLE / THE MEN WHO CHANGED WIVES / ARTUK, WHO DID ALL FORBIDDEN THINGS / THE THUNDER SPIRITS; lines 4055-4106 confidence: high

The grown girls decide to run away because of the father's scolding, take a dogskin, boot skin, and fire stone, and go up a high mountain to build a house.

The girls flee because of the father's scolding, take a few objects, and go up into a high mountain to build a house apart from people.
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Eskimo Folk-Tales QALAGANGUASE, WHO PASSED TO THE LAND OF GHOSTS / ISIGALIGARSSIK / THE INSECTS THAT WOOED A WIFELESS MAN / THE VERY OBSTINATE MAN; lines 2143-2282 confidence: high

The Moon Man revives his dog, casts his team dogs into the air one by one, and the whole team remains hovering in the air.

The Moon Man travels through the air with hovering dogs, and the Obstinate Man prepares his own dogs to stay airborne and drives toward the Moon.
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Eskimo Folk-Tales THE RAVEN WHO WANTED A WIFE / THE MAN WHO TOOK A VIXEN TO WIFE / THE GREAT BEAR / THE MAN WHO BECAME A STAR; lines 3096-3126 confidence: high

“he became bright, and rose up to heaven as a great star”; the star is visible low in the west when lights return after the great darkness and is called Nalaussartoq, “he who stands and listens.”

The old man becomes bright, rises to heaven as a great star, and is identified as the star Nalaussartoq.
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Tales and Traditions of the Eskimo A LAMENTABLE STORY. / UVIKIAK. / THE SUN AND THE MOON. / N I V N I T A K.; lines 9437-9501 confidence: medium

Nivnitak says he will “climb the highest mountains” to survey the sea, then reports seeing “frost-smoke” far out at sea and expects animals there.

Nivnitak explicitly climbs the highest mountains to survey the sea and identify signs of open water and possible animals.
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Tales and Traditions of the Eskimo AKUTAK AND INUINAK. / ISIGARSIGAK. / A VISIT TO THE GIANTS. / K A G S U K.; lines 16189-16282 confidence: high

Akamalik ascends three high steps, sees dead people in beautiful clothing, hears a call to divine service, crosses an abyss with fires, and reaches a dazzling place where the Saviour preaches and leads song.

Akamalik comes to three high steps that appear impossible to ascend, leaps up them by looking at his guide, and later ascends still higher to a dazzling place.
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Tales and Traditions of the Eskimo AKUTAK AND INUINAK. / ISIGARSIGAK. / A VISIT TO THE GIANTS. / K A G S U K.; lines 16284-16369 confidence: high

The passage states that several stories are told about people travelling to the moon and presents specimens of these myths.

Kanak is lifted from the ground, follows the way of the dead, loses consciousness, and wakes at the house of the moon spirit.
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Tales and Traditions of the Eskimo AKUTAK AND INUINAK. / ISIGARSIGAK. / A VISIT TO THE GIANTS. / K A G S U K.; lines 16372-16445 confidence: medium

The moon-man pushes Kanak through the opening; Kanak swoons, hears his grandmother's spirit, reaches earth, goes home, and becomes a celebrated angakok.

Kanak returns from the moon-man's place to earth and becomes a celebrated angakok; Manguarak is also taken upward through the air to the moon-man's place, with later adventures said to resemble Kanak's.
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Tales and Traditions of the Eskimo AKUTAK AND INUINAK. / ISIGARSIGAK. / A VISIT TO THE GIANTS. / K A G S U K.; lines 16447-16544 confidence: high

The angakok uses a seal-skin thong for conjuration; after lamps are extinguished he is lifted up, the roof gives way, and he flies inland.

The angakok binds himself for conjuration, is lifted up after the lamps are extinguished, and flies through the roof to the inland.
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Tales and Traditions of the Eskimo AKUTAK AND INUINAK. / ISIGARSIGAK. / A VISIT TO THE GIANTS. / K A G S U K.; lines 16806-16896 confidence: medium

Kakortuliak hunts a reindeer that escapes into a lake, secures it and takes tallow, then sees ravens with human features, a reindeer seems to emerge from his bag, his tallow mostly disappears, he is lifted through the air, rubs himself with the remaining tallow, and returns home senseless and nearly lifeless.

Kakortuliak is lifted through the air and returns downward toward earth and home after rubbing his skin with a bit of tallow.
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Tales and Traditions of the Eskimo AKUTAK AND INUINAK. / ISIGARSIGAK. / A VISIT TO THE GIANTS. / K A G S U K.; lines 17271-17369 confidence: medium

At a place where men vanish, two youths find a turning bloody mountain; one dies on the bloody path, the other waits, climbs, helps a lake duck-hunter at the summit, and returns safely.

One youth dies on the bloody side of a turning mountain, while the other times his ascent and reaches the summit safely.
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Tales and Traditions of the Eskimo H. R. / CONTENTS. / THE ESKIMO. / CONTENTS.; lines 297-489 confidence: low

Angakok-related titles include “The Angakok’s Flight to Akilinek,” “The Angakok Tugtutsiak,” “The Angakok Ataitsiak,” “The Angakok from Kakortok,” “An Angakok Flight,” and “Among the Last Angakut.”

Titles include “The Angakok’s Flight to Akilinek,” “An Angakok Flight,” and an Angakok practising his art with the benevolent Ingnersuit.
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Tales and Traditions of the Eskimo INTRODUCTION. / TALES / AND TRADITIONS. / KAGSAGSUK.; lines 4277-4360 confidence: medium

Kagsagsuk's housemates ill-treat him worse than before; he conceals any change. After the sea freezes and seal-hunting is impossible, three bears are seen climbing an iceberg, but no one attacks them.

The bears climb an iceberg, and Kagsagsuk ascends it to confront them.
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Tales and Traditions of the Eskimo KASIAGSAK, THE GREAT LIAR. / THE OLD BACHELOR. / SALIK THE KIVIGTOK. / PISAGSAK AND THE KIVIGTOK.; lines 12279-12366 confidence: high

Pisagsak goes kayaking with a new bird-javelin, is carried far from home, climbs a ladder on a steep mountain-wall, crosses a cotton-grass plain and another wall, and sees a little house.

Pisagsak climbs a suspended ladder on a steep mountain-wall and crosses another mountain-wall before reaching the old kivigtok's house.
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Tales and Traditions of the Eskimo KASIAGSAK, THE GREAT LIAR. / THE OLD BACHELOR. / SALIK THE KIVIGTOK. / PISAGSAK AND THE KIVIGTOK.; lines 12279-12366 confidence: medium

The old kivigtok predicts a Kavdlunait assault from the sea-side; boats approach, attackers begin to climb the ladder, and he plans to loosen it from above. The passage ends as one attacker appears with a lance.

The old kivigtok says that when the attackers climb the ladder, he will loosen it from the top.
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Tales and Traditions of the Eskimo RELIGION. / INFLUENCED. / RELIGION. / RELIGION.; lines 2535-2623 confidence: medium

The upper world has rulers besides souls of the deceased; celestial-body owners were once humans removed from earth, may visit earth, and are represented as bodies or inue; moon owner Aningaut and sun inua as his sister are described.

Owners or inhabitants of celestial bodies are said to have once been humans removed from earth during life and later associated with upper-world celestial bodies.
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Tales and Traditions of the Eskimo RELIGION. / RELIGION. / RELIGION. / RELIGION.; lines 2933-3018 confidence: medium

The tornak's arrival is known by sound and light or fire; questions and an answering voice from outside may be heard; if flight is needed, the angakok goes through a self-appearing roof opening, with uncertainty about body or spirit flight.

When flight is required, the angakok starts through a roof opening that appears by itself.
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Tales and Traditions of the Eskimo SOCIAL ORDER, CUSTOMS, AND LAWS. / SOCIAL ORDER, CUSTOMS, AND LAWS. / RELIGION. / RELIGION.; lines 2163-2237 confidence: medium

Earth and sea rest on pillars and cover an underworld accessible from sea and mountain clefts; an upper world lies above; the solid blue sky vaults like an outer shell and may revolve around a high northern mountain; the upper world contains mountains, valleys, and lakes.

The sky is said by some to revolve around a far northern mountain-top, and the upper world may be identical with the mountain around whose top the sky circles.
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Tales and Traditions of the Eskimo THE DOG. / A LAMENTABLE STORY. / UVIKIAK. / THE SUN AND THE MOON.; lines 9369-9434 confidence: high

The brother speaks indecently and courts her more; while they race about the room, he lights bad moss, she lights good moss, he runs out, she follows, and they are lifted up and soar high in the air.

The brother lights bad moss and the woman lights good moss; after they are lifted into the air, his light is extinguished while hers remains burning.
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Tales and Traditions of the Eskimo THE DOG. / A LAMENTABLE STORY. / UVIKIAK. / THE SUN AND THE MOON.; lines 9369-9434 confidence: high

“my brother’s light was extinguished, but mine remained burning, and I had become a sun”; she says she is going higher in the skies to give warmth to the orphans, glossed as making summer.

The woman says she has become a sun and is going higher in the skies to give warmth to the orphans, glossed as making summer.
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Tales and Traditions of the Eskimo THE KIVIGTOK. / ABOUT THE CHILDREN OF TWO COUSINS. / THE GIRL WHO WAS STOLEN BY AN / INLANDER.; lines 10627-10698 confidence: high

The visitor ties his limbs, rises high in the air, returns with croaking ravens, and tells his father he grieves because he practiced badly and many people perished.

The visitor ties his limbs and rises high in the air; the squint-eyed man is tied hand and foot and flies out of the house.
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Tales and Traditions of the Eskimo THE LONELY BROTHERS. / SIKUTLUK. / THE ORPHANS. / THE DOG.; lines 9071-9172 confidence: medium

The widow tells Kujanguak to round an iceberg; neighbors see him attacking a bear that takes refuge on an iceberg; the eldest brother cannot climb it, but Kujanguak climbs up and encounters the bear.

The bear takes refuge on an iceberg; the eldest brother cannot climb it, but Kujanguak scrambles up and reaches the bear.
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Tales and Traditions of the Eskimo THE ORPHAN BOY ILIARSORKIK. / THE SOLITARY KAYAKER. / KASIAGSAK, THE GREAT LIAR. / THE OLD BACHELOR.; lines 11611-11670 confidence: high

"Kangatarsa, Kangatarsartigut ! (let us be taken aloft !)"; after the singing, they are lifted and taken away across the country.

The sung formula is associated with the boat and kayak being lifted aloft, carried across country, and later with the old bachelor's solo flight and rescue from falling.
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Tales and Traditions of the Eskimo THE SOLITARY KAYAKER. / KASIAGSAK, THE GREAT LIAR. / THE OLD BACHELOR. / SALIK THE KIVIGTOK.; lines 11764-11836 confidence: high

The speaker ascends highlands to a large glacier and ice-bound land; while drying his skin-stockings he sees a distant black spot that he interprets successively as a raven, a fox, a reindeer-sized form, and an amarok-like animal.

The speaker ascends highlands, reaches a large glacier, and climbs onto ice-bound land before the monster encounter.
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The Central Eskimo BAFFIN LAND. / WESTERN SHORE OF HUDSON BAY. / BOOTHIA FELIX AND BACK RIVER. / SMITH SOUND.; lines 3045-3062 confidence: low

Where deep valleys and practicable roads allow access to plateaus and extensive areas, summer settlements are established; fjord heads are favored for salmon, and adjoining valleys and peninsulas support deer hunting.

The passage states that practicable roads enable ascent to plateaus where summer settlements are established.
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The Central Eskimo II. QAUDJAQDJUQ. / IGIMARASUGDJUQDJUAQ THE CANNIBAL. / THE WOMAN AND THE SPIRIT OF THE SINGING HOUSE. / THE CONSTELLATION UDLEQDJUN.; lines 9534-9546 confidence: high

“the bear was lifted up and their sledge followed.”

The bear is lifted up, the sledge follows, and the men ascend higher and higher.
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The Central Eskimo RELIGIOUS IDEAS AND THE ANGAKUNIRN (PRIESTHOOD). / SEDNA AND THE FULMAR. / THE TORNAIT AND THE ANGAKUT. / THE FLIGHT TO THE MOON.; lines 7765-7846 confidence: high

A mighty angakoq with a bear tornaq prepares in a darkened hut while bound, summons the tornaq, is carried through the air to the moon, sees the moon as a white-deerskin-covered house with walruses at the entrance, and enters with the tornaq’s help.

The angakoq is carried rapidly through the air by his tornaq to the moon.
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The Central Eskimo SOCIAL CUSTOMS IN SUMMER. / SOCIAL ORDER AND LAWS. / RELIGIOUS IDEAS AND THE ANGAKUNIRN (PRIESTHOOD). / SEDNA AND THE FULMAR.; lines 7282-7371 confidence: high

Lyon reports two places for good souls, one in the earth's center and one in heaven; he describes four descending Adli stages, cramped upper stages, lost distressed dead, and a lowest Adli with delightful summer.

Some souls are wafted to qilaq or the upper world, and one Greenland tradition has souls travel on the rainbow to the moon.
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The Central Eskimo SOCIAL ORDER AND LAWS. / RELIGIOUS IDEAS AND THE ANGAKUNIRN (PRIESTHOOD). / SEDNA AND THE FULMAR. / THE TORNAIT AND THE ANGAKUT.; lines 7493-7592 confidence: medium

In invoking a tornaq or flying to a distant place, angakut use ventriloquism, extinguish lamps, and hide behind a screen. The invoked tornaq is heard approaching and shaking the hut, and the angakoq believes his spirit flies to propitiate a hostile tornaq or visit the moon or Sedna’s abode.

The angakoq believes his spirit flies to distant places, including the moon and Sedna’s abode, and may propitiate a hostile tornaq.
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The Central Eskimo SOCIAL ORDER AND LAWS. / RELIGIOUS IDEAS AND THE ANGAKUNIRN (PRIESTHOOD). / SEDNA AND THE FULMAR. / THE TORNAIT AND THE ANGAKUT.; lines 7692-7762 confidence: high

Rae's Repulse Bay account says a mighty conjurer ascended into the heavens with his sister and a fire, formed the sun by adding fuel, mistreated and scorched his sister, and she formed the moon while he continued chasing her; lunar phases are explained by the visible side of her face.

Rae's account has the conjurer raising himself, his sister, and fire into the heavens; the Akudnirmiut and Oqomiut form says the siblings are lifted up and continue their course in the sky as sun and moon.
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The Central Eskimo THE BEAR STORY. / SUNDRY TALES. / THE OWL AND THE RAVEN. / COMPARISON BETWEEN BAFFIN LAND TRADITIONS AND THOSE OF OTHER TRIBES.; lines 9797-9929 confidence: medium

The first table compares Greenlander and other-tribe traditions with Central Eskimo traditions, including Qaudjaqdjuq, the narwhal, Kiviung, the visitor, sun and moon, the moon, Tornit, and the origin of the Adlet and white men.

The first table includes an angakoq's flight to the moon, and the element table lists the man of the moon's sledge drawn by one dog.
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The Central Eskimo The Central Eskimo / THE CENTRAL ESKIMO. / DR. FRANZ BOAS / CONTENTS.; lines 81-167 confidence: medium

“Religious ideas and the angakunirn (priesthood)”; subsections include “Sedna and the fulmar,” “The tornait and the angakut,” “The flight to the moon,” and “Kadlu the thunderer.”

A religious subsection title is “The flight to the moon.”
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The Central Eskimo VISITING. / SOCIAL CUSTOMS IN SUMMER. / SOCIAL ORDER AND LAWS. / RELIGIOUS IDEAS AND THE ANGAKUNIRN (PRIESTHOOD).; lines 6945-6988 confidence: high

Warmow's Cumberland Sound report names Sanaq or Sana as a good spirit or unknown deity invoked in need; one informant says Takaq the moon gives seals and deer, and another says Sanaq lived on earth and then ascended to the moon.

Warmow's report includes a statement that Sanaq lived on earth and afterward ascended to the moon.
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daoist

Chuang Tzu: Mystic, Moralist, and Social Reformer A. L. M. / CHAPTER I. / TRANSCENDENTAL BLISS. / B.C. 1766.; lines 1155-1287 confidence: high

The barren north has a great sea, the Celestial Lake, containing a huge fish called Leviathan and a bird called Rukh; the Rukh has a back like Mount T'ai, wings like clouds, rises on a typhoon to ninety thousand li, and flies toward the south pole.

The Rukh rises on a typhoon to ninety thousand li, beyond clouds and atmosphere, before flying toward the south pole.
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Chuang Tzu: Mystic, Moralist, and Social Reformer A. L. M. / CHAPTER I. / TRANSCENDENTAL BLISS. / B.C. 1766.; lines 1155-1287 confidence: medium

Lieh Tzŭ can ride the wind and travel at will, yet remains dependent on it; the passage imagines a higher state of being charioted on the eternal fitness of Heaven and Earth, driving the elements as a team and roaming through For-Ever.

Lieh Tzŭ rides the wind; the higher ideal is charioted upon Heaven and Earth with the elements as a team; the divine man rides clouds with flying dragons and roams beyond mortality.
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Chuang Tzu: Mystic, Moralist, and Social Reformer A. L. M. / CHAPTER I. / TRANSCENDENTAL BLISS. / B.C. 1766.; lines 1155-1287 confidence: high

At the barren north is the Celestial Lake containing the Leviathan fish; a bird called the Rukh has a back like Mount T'ai and cloud-like wings, soars by typhoon to ninety thousand li, and flies southward.

The Rukh rises by typhoon to ninety thousand li, beyond clouds and atmosphere, while the quail cannot understand such flight.
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Chuang Tzu: Mystic, Moralist, and Social Reformer A. L. M. / CHAPTER I. / TRANSCENDENTAL BLISS. / B.C. 1766.; lines 1155-1287 confidence: high

Lieh Tzŭ rides the wind and travels at will for as long as fifteen days, but he is still dependent on the wind; the passage imagines being carried by Heaven and Earth and the elements through For-Ever without dependence.

Lieh Tzŭ rides the wind and travels freely, yet the passage stresses that he remains dependent on the wind and contrasts this with a higher freedom.
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Chuang Tzu: Mystic, Moralist, and Social Reformer A. L. M. / CHAPTER I. / TRANSCENDENTAL BLISS. / B.C. 1766.; lines 1155-1287 confidence: medium

Chien Wu tells Lien Shu that Chieh Yü spoke extravagantly about a divine man living on Miao-ku-shê mountain, and Chien Wu finds the report improbable.

The divine man lives on Miao-ku-shê mountain, eats no earthly food, rides clouds with flying dragons, roams beyond mortality, and benefits all things while remaining inert.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER I--TRANSCENDENTAL BLISS 1 / INDEX 455 / ERRATA AND ADDENDA 466 / HERBERT A. GILES.; lines 585-687 confidence: medium

Moore turns to parallels between Chuang Tzŭ and Greek thought, summarizing Chuang Tzŭ’s first chapter through examples of the Rukh, cicada, dove, mushroom, P'êng Tsu, Methuselah, fabled tree, wind-rider, and roamer through For-Ever.

The Rukh’s immense height, the wind-rider’s many-day travel, and the roamer through For-Ever form a sequence of increasing transcendence.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER I--TRANSCENDENTAL BLISS 1 / INDEX 455 / ERRATA AND ADDENDA 466 / HERBERT A. GILES.; lines 585-687 confidence: medium

Chuang Tzu chapter 1 is described through examples: the Rukh, cicada, dove, mushroom, P'eng Tsu, fabled tree, wind-rider, and one roaming For-Ever illustrate relative size, space, and time.

The Rukh's high flight and the comparison with wind-riding and roaming through For-Ever present vertical or expansive movement beyond ordinary creatures and travelers.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER V. / THE EVIDENCE OF VIRTUE COMPLETE. / CHAPTER VI. / THE GREAT SUPREME.; lines 3272-3415 confidence: high

The Yellow Emperor obtains it and ascends on clouds to heaven; Chuan Hsü obtains it and dwells in the Dark Palace; Yü Ch'iang obtains it and fixes himself at the North Pole; Hsi Wang Mu obtains it and settles at Shao Kuang for unknown dates.

The Yellow Emperor obtains it and soars on clouds to heaven, while Fu Yüeh is charioted by constellations and enrolled among the stars after obtaining it.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER V. / THE EVIDENCE OF VIRTUE COMPLETE. / CHAPTER VI. / THE GREAT SUPREME.; lines 3272-3415 confidence: medium

The Yellow Emperor obtains Tao and soars on clouds to heaven; Chuan Hsü dwells in the Dark Palace; Yü Ch'iang fixes himself at the North Pole.

The opening list links obtaining Tao with the Yellow Emperor's ascent to heaven and Fu Yüeh's placement among the stars, alongside other exalted placements.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER V. / THE EVIDENCE OF VIRTUE COMPLETE. / CHAPTER VI. / THE GREAT SUPREME.; lines 3417-3571 confidence: medium

Tzŭ Sang Hu, Mêng Tzŭ Fan, and Tzŭ Ch'in Chang ask who can be and not be, do and not do, mount to heaven, roam through clouds, pass beyond space, and be oblivious of existence; they smile and become friends.

The three companions ask who can mount to heaven, roam through clouds, pass beyond the limits of space, and remain oblivious of existence.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER V. / THE EVIDENCE OF VIRTUE COMPLETE. / CHAPTER VI. / THE GREAT SUPREME.; lines 3417-3571 confidence: high

Tzŭ Sang Hu, Mêng Tzŭ Fan, and Tzŭ Ch'in Chang ask who can be and not be, do and not do, and mount to heaven through clouds beyond space; they smile and become friends.

The three friends ask who can mount to heaven, roam through clouds, and pass beyond the limits of space.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER VI. / THE GREAT SUPREME. / CHAPTER VII. / HOW TO GOVERN.; lines 3703-3862 confidence: medium

T'ien Kên travels south of the Yin mountain to the river Liao and asks a Sage about government; the Sage rebukes him and says he can soar on light pinions beyond the cardinal points to nowhere and nothingness.

The Sage says he is borne on light pinions and can soar beyond the cardinal points to nowhere and nothingness.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER VI. / THE GREAT SUPREME. / CHAPTER VII. / HOW TO GOVERN.; lines 3703-3862 confidence: medium

T'ien Kên travels south of Yin mountain to river Liao and asks a Sage about government; the Sage speaks of light pinions, nowhere, and nothingness, then teaches abstraction, inaction, natural order, and no self.

The Sage says he can be borne on light pinions and soar beyond the cardinal points to nowhere and nothingness.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XI. / ON LETTING ALONE. / CHAPTER XII. / THE UNIVERSE.; lines 5005-5139 confidence: high

“The Yellow Emperor travelled to the north of the Red Lake and ascended the K'un-lun Mountains. Returning south he lost his magic pearl.”

The Yellow Emperor travels north of the Red Lake and ascends the K'un-lun Mountains before returning south.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XI. / ON LETTING ALONE. / CHAPTER XII. / THE UNIVERSE.; lines 5005-5139 confidence: medium

The Yellow Emperor travels north of the Red Lake, ascends K'un-lun, returns south, loses his magic pearl, and fails to find it through Intelligence, Sight, or Speech; finally Nothing gets it.

The Yellow Emperor ascends the K'un-lun Mountains before returning south and losing the magic pearl.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XI. / ON LETTING ALONE. / CHAPTER XII. / THE UNIVERSE.; lines 5141-5293 confidence: high

The border-warden says God gives humans proper functions; he describes the true Sage as bird-like and trace-less, harmonious with TAO or cultivating virtue in retirement, and eventually riding white clouds into the kingdom of God beyond the three evils.

The true Sage is compared to birds that leave no trace and is said after a thousand years to mount aloft, ride white clouds, enter the kingdom of God, escape the three evils, and rest in eternity.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XI. / ON LETTING ALONE. / CHAPTER XII. / THE UNIVERSE.; lines 5141-5293 confidence: high

The Sage 'mounts aloft, and riding upon the white clouds passes into the kingdom of God, whither the three evils do not reach, and where he rests secure in eternity.'

The true Sage is said to mount aloft, ride white clouds, enter the kingdom of God, escape the three evils, and rest in eternity.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XI. / ON LETTING ALONE. / CHAPTER XII. / THE UNIVERSE.; lines 5424-5540 confidence: high

The divine man rides the glory of the sky, his form becomes indiscernible, he is absorbed into light, at one with God and man, and enveloped in darkness as things return to their original state.

The divine man rides the glory of the sky until his form is no longer discernible, is said to be absorbed into light, and is at one with God and man as things return to their original state.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XIII. / THE TAO OF GOD. / CHAPTER XIV. / THE CIRCLING SKY.; lines 6372-6498 confidence: medium

After visiting Lao Tzŭ, Confucius is silent for three days, then says: "I saw a Dragon" which showed a body, became colour, rode clouds of heaven, and nourished the two Principles of Creation.

Confucius describes Lao Tzŭ as a Dragon riding clouds of heaven and nourishing the two Principles of Creation.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XVIII. / PERFECT HAPPINESS. / CHAPTER XIX. / THE SECRET OF LIFE.; lines 7758-7892 confidence: medium

Lieh Tzŭ asks Kuan Yin how the perfect man walks through solid bodies, passes through fire unburnt, and scales the highest heights; Kuan Yin answers that this is due to absolute purity, not cunning.

The perfect man can walk through solid bodies, pass through fire unburnt, and scale the highest heights without fear, due to absolute purity.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XVIII. / PERFECT HAPPINESS. / CHAPTER XIX. / THE SECRET OF LIFE.; lines 7758-7892 confidence: medium

Lieh Tzŭ asks Kuan Yin how the perfect man walks through solid bodies, passes through fire without being burnt, and scales highest heights without fear.

The perfect man is described as passing through solid bodies, passing through fire unburnt, and scaling the highest heights without fear because of absolute purity.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH. / CHAPTER XXIII. / CHAPTER XXIV.; lines 10453-10609 confidence: medium

The boy says he would govern as he looks after horses, recounts dim sight while living within the compass, and says an old man advised him to mount the chariot of the sun and visit Hsiang-ch'êng; his sight is now better and he dwells outside the compass.

The boy’s improved sight follows advice to mount the chariot of the sun and visit the wilds of Hsiang-ch'êng, after which he dwells outside the points of the compass.
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Chuang Tzu: Mystic, Moralist, and Social Reformer HERBERT A. GILES. / A. L. M. / CHAPTER I. / TRANSCENDENTAL BLISS.; lines 1075-1153 confidence: high

At the equinox the Rukh prepares to fly to the southern ocean, the Celestial Lake; it smites the water for three thousand li, mounts a typhoon to ninety thousand li, and flies for six months.

The Rukh mounts a typhoon to ninety thousand li and then begins its journey south to the Celestial Lake.
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Chuang Tzu: Mystic, Moralist, and Social Reformer HERBERT A. GILES. / A. L. M. / CHAPTER I. / TRANSCENDENTAL BLISS.; lines 1075-1153 confidence: high

A many-thousand-li fish called Leviathan in the northern ocean changes into the bird Rukh, whose back is many thousand li broad and whose wings obscure the sky like clouds.

The Rukh rises and mounts a typhoon to ninety thousand li before flying south.
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Chuang Tzu: Mystic, Moralist, and Social Reformer MOUNTAIN TREES. / CHAPTER XXI. / CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH.; lines 9516-9660 confidence: medium

Chuang Tzŭ invites his hearer to reach the palace of Nowhere, practice inaction, rest without care, and move up and down the realms of Infinity.

The passage invokes reaching the palace of Nowhere, moving up and down the realms of Infinity, roaming over K'un-lun peak, and soaring into the Supreme Void.
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Chuang Tzu: Mystic, Moralist, and Social Reformer MOUNTAIN TREES. / CHAPTER XXI. / CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH.; lines 9516-9660 confidence: medium

Chuang Tzŭ invites the listener to the palace of Nowhere, to practice inaction, and describes the mind moving through the realms of Infinity without a goal.

Chuang Tzŭ speaks of reaching the palace of Nowhere and moving through the realms of Infinity; No-beginning mentions roaming over K'un-lun peak and soaring into the Supreme Void.
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Chuang Tzu: Mystic, Moralist, and Social Reformer THE OLD FISHERMAN. / CHAPTER XXXII. / CHAPTER XXXIII. / THE EMPIRE.; lines 16016-16460 confidence: low

"Translation (as of Enoch), 230"

The index explicitly labels 'Translation' with the parenthetical comparison 'as of Enoch.'
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Chuang Tzu: Mystic, Moralist, and Social Reformer THE SECRET OF LIFE. / CHAPTER XX. / MOUNTAIN TREES. / CHAPTER XXI.; lines 9030-9184 confidence: medium

Lieh Yü K'ou draws the bow fully, places a cup of water on his elbow, shoots arrows in rapid succession, and stands like a statue.

Po Hun Wu Jên moves the test from controlled archery to a high mountain precipice, where Lieh Yü K'ou's fear reveals a defect contrasted with the perfect man's steadiness.
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Chuang Tzu: Mystic, Moralist, and Social Reformer THE SECRET OF LIFE. / CHAPTER XX. / MOUNTAIN TREES. / CHAPTER XXI.; lines 9030-9184 confidence: medium

Lieh Yü K'ou falls prostrate with sweat pouring down; Po Hun Wu Jên says the perfect man soars to the blue sky, dives to the yellow springs, or flies to compass extremes without change of countenance, while Lieh is terrified and internally defective.

The perfect man is said to soar to the sky and dive to the yellow springs without change of countenance; Confucius later says perfect sages' souls pierce mountains and descend into the abyss.
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Chuang Tzu: Mystic, Moralist, and Social Reformer THE SECRET OF LIFE. / CHAPTER XX. / MOUNTAIN TREES. / CHAPTER XXI.; lines 9030-9184 confidence: medium

Wu Jên says the perfect man soars to the blue sky, dives to the yellow springs, or flies to extreme points without change of countenance; he says Lieh Tzŭ is terrified and internally defective.

Wu Jên describes the perfect man as able to soar to the blue sky and dive to the yellow springs without change of countenance.
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Chuang Tzu: Mystic, Moralist, and Social Reformer THE SECRET OF LIFE. / CHAPTER XX. / MOUNTAIN TREES. / CHAPTER XXI.; lines 9030-9184 confidence: medium

Confucius praises perfect sages as unmoved by danger, life and death, rank, and power; their souls pierce mountains, descend into the abyss, fill the universe, and gain more by giving.

Confucius says the souls of perfect sages pierce mountains, descend into the abyss, fill the universe, and increase through giving.
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Chuang Tzu: Mystic, Moralist, and Social Reformer TRANSCENDENTAL BLISS. / B.C. 1766. / CHAPTER II. / THE IDENTITY OF CONTRARIES.; lines 1806-1929 confidence: high

Wang I describes the Perfect Man as a spiritual being unaffected by cosmic extremes and able to mount clouds, drive sun and moon, and pass beyond life-death victory.

The Perfect Man mounts the clouds of heaven, drives the sun and moon before him, and passes beyond the external world where death and life have no victory.
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Chuang Tzu: Mystic, Moralist, and Social Reformer TRANSCENDENTAL BLISS. / B.C. 1766. / CHAPTER II. / THE IDENTITY OF CONTRARIES.; lines 1806-1929 confidence: high

Wang I describes the Perfect Man as a spiritual being who would not be harmed or frightened by scorched ocean, frozen Milky Way, thunder-riven mountains, or storm-raised deep, and who mounts clouds, drives sun and moon, and passes beyond the world where death and life no longer prevail.

The Perfect Man is immune to cosmic heat, cold, thunder, and storm, then mounts clouds and passes beyond the external world where death and life have no more victory.
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islamicate folklore

The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 10294-10395 confidence: high

The princess mounts the horse; the physician uses braziers, perfumes, circling gestures, and muttered words; smoke conceals them, he mounts behind her, turns the peg, and the horse rises while he rebukes the Sultan about consent.

The enchanted horse rises into the air after the peg is turned, carrying the prince and princess away and later back to Persia.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 10294-10395 confidence: high

The Sultan sits on a platform with his court; the princess mounts the horse; the disguised prince places braziers around it, casts perfumes into them, circles three times, mutters words, and smoke rises.

The enchanted horse carries the prince and princess upward into the air and away from the Sultan's public spectacle.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 10730-10836 confidence: medium

At the mountain Bahman will see heaps of big black stones and hear insulting voices; he must not turn his head or he will become a black stone. The stones are failed men; at the top is the Talking Bird in a cage, who can direct him to the Singing Tree and Golden Water.

Bahman must ascend a mountain to reach the Talking Bird and must obey the instruction not to turn his head while voices attempt to distract him.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 10730-10836 confidence: high

The dervish gives Bahman a ball to roll to the mountain, warns him about black stones and insulting voices, forbids him to turn his head, identifies the stones as failed men, and says the Talking Bird is in a splendid cage at the top.

Bahman is told to ascend the mountain while ignoring invisible voices and never turning his head; he fails by turning back.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 10838-10945 confidence: medium

On the twentieth day Prince Perviz meets the dervish, asks where to find the Talking Bird, Singing Tree, and Golden Water, is warned that Bahman and other seekers became black stones, and is told not to heed the voices on the mountain; the dervish gives him a ball.

The dervish says the seeker must climb the mountain, ignore pursuing voices, and not look behind until the cage is grasped.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 10838-10945 confidence: medium

Perviz identifies the previous seeker as his elder brother; the dervish says the brother is changed into a black stone, warns Perviz not to heed clamorous voices up the mountain, and gives him a ball.

The seeker must climb the mountain, ignore voices, and not look behind until the cage is grasped; Perviz fails by turning.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 10947-11054 confidence: high

Princess Parizade stops her ears with cotton, begins ascending the mountain, hears insulting voices growing louder, and hears the bird command her to return.

The princess climbs a mountain under verbal assault and reaches the caged bird, one of the sought wonders.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 10947-11054 confidence: high

Princess arrives at the mountain, stops her ears with cotton, climbs despite insulting voices, and hears the bird call, “Return, return!”

The princess climbs the mountain with cotton in her ears while hostile voices and the bird command her to return, yet she continues to the cage.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 2515-2626 confidence: medium

The genius seizes the narrator, the palace roof opens, they rise high into the air, and then descend swiftly to a mountain top.

The genius carries the narrator upward through the opened roof until the earth appears small, then descends to a mountain top.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 2515-2626 confidence: high

The genius seizes the narrator, the palace roof opens, they rise until the earth looks like a little cloud, and then descend swiftly to a mountain top.

The genius carries the narrator through an opened roof into the air and descends with him to a mountain top.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 2842-2935 confidence: high

At noon near the Black Mountain, nails and iron fly from the ships; the vessels fall apart and sink with the crews. Agib alone grasps a floating plank and is driven to the base of narrow, steep mountain steps.

After the shipwreck, Agib finds narrow, steep steps leading straight up the Black Mountain to the summit dome and statue.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 3043-3146 confidence: high

The ten hosts kill a sheep, hand the narrator a knife, and say they must sew him into the sheep-skin and leave him.

The hosts sew the narrator into a sheep-skin so a roc will mistake him for a sheep and carry him into the sky to a mountain.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 3043-3146 confidence: high

The hosts kill a sheep, give the narrator a knife, plan to sew him in the sheep-skin for a roc to carry him to a mountain, and direct him to a gold and jewel-covered castle; they say this cost each of them his right eye and imposed nightly penance.

The narrator is sewn into a sheep-skin so a roc will mistake him for a sheep, carry him into the sky, and place him on a mountain top.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 3148-3248 confidence: high

The narrator mounts the horse and lightly strikes it; the horse spreads hidden wings, flies high into the sky, returns to earth, throws him onto a castle terrace, and knocks out his right eye with its tail.

The black horse spreads hidden wings and flies straight into the sky with the narrator, then returns to earth and throws him down.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 3148-3248 confidence: high

The room contains a great black horse with gold saddle and bridle, barley, sesame, and rose water; when touched with a switch the horse spreads wings, flies into the sky, descends to a castle terrace, throws the narrator, and knocks out his right eye.

The horse spreads wings and flies straight into the sky with the narrator, reaching a prodigious height.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 3551-3629 confidence: high

The white object is smooth, immense, and without an opening; a giant bird arrives, and the narrator recalls sailors' accounts of the roc and identifies the object as its egg. He binds himself to the bird's foot, is carried high into the air at dawn, descends to solid ground, frees himself, and sees the roc kill and carry off a huge snake.

The narrator binds himself to the roc's foot and is carried upward into the air before being set down elsewhere.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 3551-3629 confidence: high

The roc settles on the egg, covers it with its wings, and at dawn carries the narrator upward after he ties himself to its foot with his turban; after descending, the roc kills and carries off a huge snake.

The narrator binds himself to the roc’s foot and is carried high into the air before being set down elsewhere.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 3631-3726 confidence: medium

Seeing a possible escape from the valley, Sindbad collects large diamonds, ties his wallet to his belt, fastens meat to his back with his turban, and is carried upward by an eagle to its nest.

Sindbad treats the valley as a likely grave, ties meat to himself, and is lifted upward by an eagle to its nest.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 3631-3726 confidence: high

Thinking the valley had seemed his grave, Sindbad gathers large diamonds into his wallet, ties it to his belt, binds meat to his back with his turban, and lies face down awaiting eagles.

Sindbad uses knowledge of the merchants' device, ties meat to his back, and is lifted from the valley by an eagle.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 4476-4585 confidence: medium

Serendib is placed on the equinoctial line with equal days and nights; its chief city lies in a valley formed by the highest mountain in the world, in the island’s middle.

Sindbad ascends the summit of the highest mountain in the world, a central island mountain identified as Adam’s place of banishment from Paradise.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 4476-4585 confidence: medium

Serendib is described as on the equinoctial line; its chief city lies by a valley formed by the highest mountain in the world. Sindbad ascends the summit, associated with Adam's banishment from Paradise, and notes rubies, rare plants, pearls, and diamonds.

Sindbad ascends the summit of the mountain described as the highest in the world, and the summit is tied to Adam's banishment from Paradise.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 5704-5813 confidence: low

A deep well in the tower is Maimoune's favorite resort; near midnight she rises from it, notices the light in the prince's room, and enters without waking the slave at the threshold.

Maimoune rises from the deep well in the tower and resumes flight through the air into the middle region.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 5704-5813 confidence: medium

A deep well in the tower is Maimoune's favorite resort; she is daughter of Damriat, chief of a legion of genii, and rises from the well at midnight to roam the upper world.

Maimoune floats up from the deep well in the tower toward the upper world and later enters the middle region.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 9591-9696 confidence: high

The Indian says the horse's marvel is its use: once mounted, he need only wish for a distant place and will arrive there in a few moments.

The horse carries a mounted rider upward into the air and to a distant place in moments, then returns with proof of the journey.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 9591-9696 confidence: high

The Indian says he has only to mount the horse and wish himself in a special place, however distant, and he will be there in a few moments.

The horse carries a mounted rider into the air and can take him to a wished-for distant place in moments.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 9591-9696 confidence: high

The Indian begins to help the prince mount and explain how to guide the horse, but before he finishes the prince turns the screw and is carried out of sight.

The prince activates the horse before receiving full instructions and disappears, after which the Indian says he does not know how to return.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 9698-9803 confidence: high

Prince Firouz Schah ascends for about an hour, going so high that mountains are no longer distinguishable from plains.

The prince rides the horse upward for an hour until the landscape below becomes indistinct.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 9698-9803 confidence: high

Prince Firouz Schah ascends for an hour until mountains and plains blur together, fails to descend by reversing the screw, finds a tiny peg near the right ear, and descends.

The prince rides the horse upward for an hour until mountains and plains can no longer be distinguished.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 9805-9898 confidence: high

The prince mounts the horse, turns the peg without instruction, rises rapidly toward the sky, later finds another screw, turns it, and descends until he reaches the palace roof after midnight.

The prince rides the enchanted horse upward into the sky after turning a peg.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 9805-9898 confidence: high

The prince mounts the horse, turns a peg, shoots upward rapidly, later finds a screw that makes the horse descend, lands after midnight on the palace roof, and passes sleeping eunuchs, guards, and a curtain at the princess's doorway.

The prince turns a peg on the enchanted horse without instruction and is carried rapidly upward, losing his sense of direction before eventually descending elsewhere.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 9997-10096 confidence: high

Prince Firouz Schah argues that the princess should accompany him to Persia; she silently indicates consent, worries about managing the horse, and is reassured.

The princess secretly leaves the sleeping palace with the prince from the roof, and the enchanted horse rises from the earth toward Persia.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 9997-10096 confidence: high

Before dawn the princess secretly reaches the roof; the prince waits with the horse facing Persia, helps her mount behind him, touches the screw, and the horse rises from the earth.

The horse is controlled by a screw or peg, leaves the earth, travels rapidly, and is used by both the prince and the Indian to transport the princess.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 9997-10096 confidence: high

The princess's silence and downcast eyes show willingness to accompany him; she worries about his ability to manage the horse, but he reassures her and they plan a secret flight.

The prince and princess arrange a secret flight, mount the enchanted horse on the roof, and leave the earth when the control is touched.
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guiana amerindian

Among the Indians of Guiana: Being Sketches Chiefly Anthropologic from the Interior of British Guiana LIST OF ILLUSTRATIONS. / MAP OF BRITISH GUIANA / PLATE III. / PORTAGING THE BOAT,; lines 3176-3297 confidence: low

The party starts for the top of the fall, follows a steep Indian track, climbs through forest, and comes out on the savannah from which Kaieteur falls.

The passage describes a climb through forest to the savannah and cliff above the waterfall, followed by a revelatory view downward.
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Among the Indians of Guiana: Being Sketches Chiefly Anthropologic from the Interior of British Guiana PLATE / WOODCOUTS. / LIST OF ILLUSTRATIONS. / MAP OF BRITISH GUIANA; lines 927-1029 confidence: low

The expedition attempts to fill crew vacancies, can man only two canoes, leaves a third behind, and starts upriver on 22 February.

The party leaves Aretaka after organizing crews and begins its real start up the river, with the subsequent travel described as ascending the river by canoe.
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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 15111-15210 confidence: medium

A similar tale says a young Arawak marries a king-vulture, goes to sky-land, is received by the vulture people, is stranded on a thorny awarra-palm when he wants to visit home, and descends by a cord spun by pitying spiders.

The young Arawak marries a king-vulture and goes to sky-land to live with the vulture people.
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Among the Indians of Guiana: Being Sketches Chiefly Anthropologic from the Interior of British Guiana ZZOLIAN HARP. / ATHLETIC SPORTS. . 327 - / TT TT / WRESTLING SHIELD.; lines 13759-13831 confidence: high

Other Indians believe the peaiman's spirit departs; when the narrator proposes a thread test for an ascent through the roof, the answer is that the body remains and that 'something inside him' goes up.

The peaiman's practice is described as passing up and outward through the roof, with the body remaining and something inside going up.
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Among the Indians of Guiana: Being Sketches Chiefly Anthropologic from the Interior of British Guiana ZZOLIAN HARP. / ATHLETIC SPORTS. . 327 - / TT TT / WRESTLING SHIELD.; lines 14230-14334 confidence: medium

The passage says legends mention a place above the sky and that Caribs say they came to Guiana from sky-land through a hole; the author interprets it as another country rather than heaven.

The passage says Caribs arrived from sky-land through a hole and that ancestors may have climbed down from sky-land by rope; spirits of peaimen and hero ancestors are also associated with the sky-country.
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Among the Indians of Guiana: Being Sketches Chiefly Anthropologic from the Interior of British Guiana ZZOLIAN HARP. / ATHLETIC SPORTS. . 327 - / TT TT / WRESTLING SHIELD.; lines 14645-14690 confidence: medium

“a country beyond the sky, difficult but not impossible of attainment by living man”

The passage mentions a country beyond the sky that is difficult but not impossible of attainment by living man.
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An Inquiry into the Animism and Folk-Lore of the Guiana Indians FAMILIAR SPIRITS / Chapter VIII / Chapter IX / THE SPIRITS OF THE BUSH; lines 5462-5522 confidence: medium

The couple go into the bush over land like steps, rising higher until they reach the high place where the carrion-crow governors or Vultures live; the wife tells the husband not to fear greeting her father.

The couple travel over step-like land that rises to the high place where the Vultures live; a note says the birds built the steps for the human visitor.
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An Inquiry into the Animism and Folk-Lore of the Guiana Indians FAMILIAR SPIRITS / Chapter VIII / Chapter IX / THE SPIRITS OF THE BUSH; lines 5524-5586 confidence: medium

Hearing baboons calling, the wife says her uncles are drinking cassiri; Uncle Baboon howls from the top of an immense cashew tree whose trunk permits a footpath upward.

A path up an immense cashew tree leads the couple to real Baboon country and a big house of Baboons.
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An Inquiry into the Animism and Folk-Lore of the Guiana Indians MYTHS AND FOLK-TALES / ILLUSTRATIONS / WOEKS OF REFERENCE / BOTH) WORKS OF BEFEBENCE 115; lines 2960-3047 confidence: high

The passage states that a spirit departing the body takes anthropomorphic form; in Warrau, Makusi, and related sky accounts, good and bad spirits rise toward Capoun, with good spirits above the clouds enjoying women, dances, cassiri, and no field work, while wicked spirits remain below the clouds roaming without hope of rising higher.

Good and bad spirits rise toward the skies, and immediate burning of the body is said to let the spirit ascend with smoke.
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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 3243-3283 confidence: medium

Wabassi dresses like a bird with a feather for a tail, climbs a high tree, jumps between limbs, falls when a dry limb breaks, and says, "How splendidly I can fly!"

Wabassi dresses like a bird, uses a feather as a tail, climbs a high tree, jumps between limbs, falls, and says he can fly.
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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 745-811 confidence: high

A cacique told Acuna that “himself was God, and begotten by the Sun,” and that his soul went nightly into Heaven to order the next day and regulate the universe.

The cacique says his soul goes every night into Heaven to give orders for the succeeding day and regulate the universe.
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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 981-1045 confidence: medium

The mother has everything packed in the big tree; the family climbs into its lower branches while Hariwali performs at the summit, and the tree begins shaking, uprooting, and flying upward.

A family climbs into a big tree prepared for travel; the tree shakes, uproots, and flies upward into the air.
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An Inquiry into the Animism and Folk-Lore of the Guiana Indians OMENS, CHABMS, TALISMANS / BUREAU OF AMERICAN ETHNOLOGY / THIRTIETH ANNUAL REPORT PLATE 5 / THE MEDICINE-MAN; lines 12066-12133 confidence: medium

In Island practice, the novitiate drinks tobacco-juice until fainting; people say his spirit has gone to Chemeen, then rub his body with gum and cover it with feathers to let him fly to Chemeen; the passage also notes a Pomeroon Arawak and Warrau cotton headdress and installation before marriages in another account.

In Island practice, after tobacco-induced fainting the novitiate's spirit is said to have gone to Chemeen, and feathers are applied so he can fly there.
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An Inquiry into the Animism and Folk-Lore of the Guiana Indians OMENS, CHABMS, TALISMANS / BUREAU OF AMERICAN ETHNOLOGY / THIRTIETH ANNUAL REPORT PLATE 5 / THE MEDICINE-MAN; lines 12341-12412 confidence: medium

The wife wants to take her husband and child to her father's people beyond the clouds; her Carrion-crow relations ask Makanauro to perform impossible feats, become jealous, and plan to kill him, which he knows as a medicine-man.

The wife tells Makanauro they must go to her father's place up and beyond the clouds, where her Carrion-crow relatives live.
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An Inquiry into the Animism and Folk-Lore of the Guiana Indians OMENS, CHABMS, TALISMANS / BUREAU OF AMERICAN ETHNOLOGY / THIRTIETH ANNUAL REPORT PLATE 5 / THE MEDICINE-MAN; lines 12567-12656 confidence: medium

Medicine-men use a small hut in the karbet after lights are extinguished, sing and shake the rattle, pretend a Spirit has emerged, run around tugging hammocks, announce ascent to the skies and return, and mimic a distant voice.

The medicine-man sometimes says he is going up into the skies and will soon return, then mimics a distant voice.
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An Inquiry into the Animism and Folk-Lore of the Guiana Indians THE SPIRITS OF THE WATER / Chapter XIII / THE SPIRITS OF THE SKY / BOTH) THE SPIBITS OF THE SKY. 257; lines 8071-8163 confidence: medium

Warraus call the Morning Star Okona-kura; she stuck in the hole when her people came down from above the skies to populate the earth.

The Warrau Morning Star is linked to people who first came down from above the skies to populate the earth, with Okona-kura stuck in the hole.
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An Inquiry into the Animism and Folk-Lore of the Guiana Indians THE SPIRITS OF THE WATER / Chapter XIII / THE SPIRITS OF THE SKY / BOTH) THE SPIBITS OF THE SKY. 257; lines 8238-8284 confidence: high

The passage says Taurus and Orion legends share an amputated arm or leg detail; Mabukuli means 'without leg,' and a huntsman cuts off his own leg, presents it as game to his stepmother, and ascends to the heavens as Mabukuli or Ibbeh-pughn.

The Mabukuli huntsman ascends into the heavens, and the murdered man's entrails float upward and become the Seven Stars.
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An Inquiry into the Animism and Folk-Lore of the Guiana Indians THE SPIRITS OF THE WATER / Chapter XIII / THE SPIRITS OF THE SKY / BOTH) THE SPIBITS OF THE SKY. 257; lines 8340-8410 confidence: medium

Nohi-abassi and his wife climb the nearest tree while pursued; the sister-in-law reaches him and cuts off part of his leg, which sticks on a branch and is described as the mother or spirit of the maam that can kill hunters.

Nohi-abassi and his wife flee the pursuing sister-in-law by climbing a tree.
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An Inquiry into the Animism and Folk-Lore of the Guiana Indians THE SPIRITS OF THE WATER / Chapter XIII / THE SPIRITS OF THE SKY / BOTH) THE SPIBITS OF THE SKY. 257; lines 8412-8468 confidence: high

Wailya repeatedly comes to Wawaiya and says that if she follows him eastward to where earth and sky meet, he will resume human shape and take her as wife.

Wailya tells Wawaiya to follow him east to where earth and sky meet, and later Wawaiya throws herself into the deep blue sky at the earth's steep edge while pursued.
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An Inquiry into the Animism and Folk-Lore of the Guiana Indians THE SPIRITS OF THE WATER / Chapter XIII / THE SPIRITS OF THE SKY / BOTH) THE SPIBITS OF THE SKY. 257; lines 8412-8468 confidence: high

Serikoai shoots the Tapir, cuts off its head, and begs Wawaiya to return; she refuses, hurries on with the Tapir's spirit after her, and throws herself into the deep blue sky at the earth's steep edge while Serikoai follows.

The story ends by locating Wawaiya, the Tapir's head, and Serikoai in the night sky as the Pleiades, Hyades/Aldebaran, and Orion/Rigel, with all three still in pursuit.
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An Inquiry into the Animism and Folk-Lore of the Guiana Indians THE SPIRITS OF THE WATER / Chapter XIII / THE SPIRITS OF THE SKY / BOTH) THE SPIBITS OF THE SKY. 257; lines 8412-8468 confidence: medium

A note says departed people's spirits may wander upward to join spirits in Sky-land and may become birds during transformation; spirits of good medicine-men travel upward to Cloud-land and may be invoked with rattle and tobacco.

The note says spirits of departed people may wander upward to Sky-land and may become birds during transformation; good medicine-men's spirits travel upward to Cloud-land.
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An Inquiry into the Animism and Folk-Lore of the Guiana Indians THE SPIRITS OF THE WATER / Chapter XIII / THE SPIRITS OF THE SKY / BOTH) THE SPIBITS OF THE SKY. 257; lines 8548-8638 confidence: high

Cayenne Indians believe thunder is caused by a piai climbing into the skies and making a frightening noise; Island Caribs respond to thunderstorm or hurricane by going indoors, sitting near the fire, hiding their faces, crying, and saying Maboya is angry with them.

Cayenne Indians are reported to believe thunder is caused by a piai who climbs into the skies and makes the noise.
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Legends and Myths of the Aboriginal Indians of British Guiana APPENDIX TO THE LEGEND. / THE LEGENDS. / * # * # / NOTE TO ARAWIDI.; lines 1526-1622 confidence: high

A young Arawak hunter captures a royal vulture, daughter of Anuanima, whose race lives above the sky and becomes human there; she lays aside feathers, appears as a girl, marries him, carries him above the clouds, and persuades her family to receive him.

The wife bears the hunter above the clouds to the sky country, and later birds carry him above the sky as commander.
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Legends and Myths of the Aboriginal Indians of British Guiana INTRODUCTION. / MYTHOLOGICAL LEGENDS. / THE FIRST MAN AND ANIMALS. / I. PRIMITIVE STATE.; lines 5398-5605 confidence: high

The animals cry out that water is pouring over the side, fish swim with the tide, the stump and roots are forced out, and land disappears; the first man leads them toward a tall hill with rocks and cocorite trees, assigning tree and cave refuges.

As waters cover the land, the first man leads animals to a tall hill, trees, and a high cave, where they survive until the waters recede.
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Legends and Myths of the Aboriginal Indians of British Guiana INTRODUCTION. / MYTHOLOGICAL LEGENDS. / THE FIRST MAN AND ANIMALS. / I. PRIMITIVE STATE.; lines 5607-5798 confidence: high

The good man ascends an immense high cliff with a faithful few, leaves evil men below, leaves no track, and cannot be followed; the cliff is compared to high Roriima's wall, and the narrator notes some may think it the same.

The good man ascends an immense high cliff with a faithful few, leaves evil men below, and cannot be followed because no track remains.
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Legends and Myths of the Aboriginal Indians of British Guiana INTRODUCTION. / MYTHOLOGICAL TALES. / LEGEND OF OKONOROTE. / ABORIGINAL TRIBES OF GUIANA. S7; lines 2693-2834 confidence: high

The Waraus gather cotton, perhaps aided by bush-ropes, spend months making a ladder, lengthen it until it reaches trees on the lower ground, and brace it above.

A rope ladder is constructed to connect the upper place with the lower ground, allowing both Okonorote’s descent and return and the Waraus’ descent.
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Legends and Myths of the Aboriginal Indians of British Guiana LEGEND OF MANAROWA. / CONCLUSION. / CONTENTS OF PART IV. / INTRODUCTION.; lines 5369-5396 confidence: low

"mortal man to tread Rordima's brow" and, from the "mighty wall," see "homes" of "scattered clans" described as "wild and free."

The passage imagines a mortal treading Rordima's brow and seeing clan homes from a mighty wall.
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Legends and Myths of the Aboriginal Indians of British Guiana THE DEMARENA. / ORIGIN OF THE AMAZONS. / LEGENDS OF THE SKY. / LEGEND OF OROAN.; lines 8339-8578 confidence: high

At the earth's steep edge a wide chasm appears; the woman flies into the sky, followed by her lover and the enraged husband, and the chase continues through the air as a nightly sight.

The woman flies across a chasm into the sky, followed by the lover and husband through the air.
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Legends and Myths of the Aboriginal Indians of British Guiana THE WAR ON THE ORINOCO. / I. THE FIRST PEOPLE. / H4 LEGENDS AND MYTHS OF THE , / LEGEND OF MANAROWA.; lines 5008-5240 confidence: medium

Opening stanzas: Manarowa leaves his Essequibo home seeking power and fame; tribes fear him, slaves are paid as tribute, and all except the Taruma acknowledge his sway; the Rewa and great Essequibo Falls block the way.

The narrative stresses Manarowa's ascent of the Rewa, scaling of watery walls, hauling of canoes over cataracts, and legendary status as a path no mortal had traced before or after.
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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: high

A cocorite palm reaches heaven; people attempt to climb it; a poor woman turns to stone halfway, others become rocks when trying to pass, and survivors climb the komoo and are saved.

The cocorite palm reaches the heavens and mankind attempts to climb it.
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The Central Caribs MATERIAL CULTURE / ANTHROPOLOGICAL PUBLICATIONS, VOL. X / LANGUAGE / TEXTS; lines 4681-4889 confidence: high

“The third day he rose again from the dead; He ascended into heaven, And sitteth on the right hand of God.”

The creed says Jesus ascended into heaven and sits at the right hand of God the Father Almighty.
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navajo

Navaho Legends FEMALE. / NAVAHO MUSIC. / BY PROF. JOHN COMFORT FILLMORE. / TEXTS AND INTERLINEAR TRANSLATIONS.; lines 11872-12027 confidence: high

The group moves in circles, goes to the sky, looks down at the risen water, and is called by a blue-headed being into an eastward hole through which they reach the upper surface.

The group goes around in circles to the sky, is directed to an eastward hole, enters through it, and comes out on an upper surface.
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Navaho Legends FEMALE. / NAVAHO MUSIC. / BY PROF. JOHN COMFORT FILLMORE. / TEXTS AND INTERLINEAR TRANSLATIONS.; lines 12491-12765 confidence: medium

Stanzas list corn plants as white, blue, yellow, black, all kinds or colors, and round; each says the ear sticks up greatly to eat and repeats “Stay down.”

The section is titled “Song of the Ascension,” and each stanza describes a corn ear sticking up while repeating “Stay down.”
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Navaho Legends HOUSES. / ARTS. / INDUSTRY. / POETRY AND MUSIC.; lines 813-922 confidence: medium

The passage explains that Estsánatlehi climbing a turquoise wand means ascending San Mateo Mountain, while climbing a haliotis-shell wand means ascending San Francisco peak.

Estsánatlehi’s climbing of turquoise and haliotis-shell wands is explained as symbolic ascent of specific mountains.
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Navaho Legends HOUSES. / ARTS. / INDUSTRY. / POETRY AND MUSIC.; lines 925-1006 confidence: medium

Maid Who Becomes a Bear seeks and finds the gods; the stanza places this on mountain summits, mentions the speaker's sacrifice, and ends with a line about somebody doubting it.

The mountain chant repeats that named figures sought the gods and found them, with the setting placed on mountain summits and cloud summits.
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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 7472-7563 confidence: high

Nati'nesthani follows turkey tracks around the farm and hut, makes four widening circuits, follows the tracks to a northern mountain, ascends sunwise in a spiral for four days, and infers the bird flew east from the summit.

The passage describes four widening circuits, a sunwise spiral ascent over four days, and a summit search for the turkey.
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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 8292-8371 confidence: high

Twelve Eagles carry the Navaho and eaglets upward, circle above Mt. Taylor, tire near the sky, release him at an unseen command, and two Arrow-snakes carry him through the sky-hole to the upper world.

The Navaho is carried upward by Eagles, then by Arrow-snakes through a sky-hole to a world above the sky.
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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 8632-8652 confidence: high

The pueblo people find the song strange and then observe the dancing Navaho slowly rising from the ground until his body rises above the crowd.

The Navaho rises from earth toward the sky, white lightning from a cloud functions like a rope, and the passage states that the gods are lifting him as they lift mortals to the sky.
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Navaho Legends III. THE WAR GODS. / IV. GROWTH OF THE NAVAHO NATION. / NATI'NESTHANI. / NOTES.; lines 10065-10166 confidence: high

Many versions have the sun-bearer ride a pet animal; Version A uses a turquoise animal and sky dipping to earth, while Version B has the Sun don a cloud robe and rise with a son under each arm.

Variant accounts describe the sky dipping down so an animal can ascend and the Sun rising into the heavens carrying his sons.
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Navaho Legends III. THE WAR GODS. / IV. GROWTH OF THE NAVAHO NATION. / NATI'NESTHANI. / NOTES.; lines 8882-8982 confidence: high

Hatáli Nez explains that while narrating the creation myth’s nether-world adventures of the ancestors, narrator and listener are travelling in the land of the dead among evil and potent ghosts, and remain in danger until the tale reaches the ascent to the fifth world.

The tale reaches a point where the people ascend to the fifth and last world and are brought through the Place of Emergence to the surface of this world.
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Navaho Legends III. THE WAR GODS. / IV. GROWTH OF THE NAVAHO NATION. / NATI'NESTHANI. / NOTES.; lines 8985-9085 confidence: high

Version B says that in the first world three beings dwelt: First Man, First Woman, and Coyote.

Version B reports First Man, First Woman, and Coyote ascending to the second world, and also mentions an exodus caused by transgression.
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Navaho Legends III. THE WAR GODS. / IV. GROWTH OF THE NAVAHO NATION. / NATI'NESTHANI. / NOTES.; lines 9087-9190 confidence: high

Version A says Spider wove the reed nodes and animals lived in internodes; Version B says the great reed grew by day, rested at night, and grew to the sky; variants differ on one reed or four.

The notes describe rising waters, refuge in the reed, a reed growing to the sky, upper-world waters, and Locust making an upward shaft.
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Navaho Legends III. THE WAR GODS. / IV. GROWTH OF THE NAVAHO NATION. / NATI'NESTHANI. / NOTES.; lines 9087-9190 confidence: high

Version A says First Man and First Woman call Bear, Wolf, Coyote, Lynx, and Badger to dig; Badger reaches water from above, and Locust is sent up to make a shaft in soft mud.

Bear, Wolf, Coyote, Lynx, and Badger are called to dig; Badger reaches waters from above and Locust is sent up to make a shaft.
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Navaho Legends III. THE WAR GODS. / IV. GROWTH OF THE NAVAHO NATION. / NATI'NESTHANI. / NOTES.; lines 9192-9275 confidence: high

A small lake in the San Juan Mountains is said to be the place through which the people came from the fourth world to this world; it is called Place of Emergence or Land Where They Came Up.

The lake is explicitly described as the place through which the people came from the fourth world to this world and is named Place of Emergence or Land Where They Came Up.
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Navaho Legends III. THE WAR GODS. / IV. GROWTH OF THE NAVAHO NATION. / NATI'NESTHANI. / NOTES.; lines 9277-9367 confidence: high

After arrival in the fifth world, someone asks for mountains like those below; First Man says he brought them, meaning small amounts of earth from each lower-world mountain.

The people have come up into the fifth world, and First Man creates new mountains there from earth brought from corresponding mountains below.
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Navaho Legends III. THE WAR GODS. / IV. GROWTH OF THE NAVAHO NATION. / NATI'NESTHANI. / NOTES.; lines 9963-10063 confidence: low

On the journey to the house of the Sun, the brothers encounter the water monster Tiéholtsodi, Old Age People, Daylight, Darkness, water they walk over, and the daughter of the Sun, who silently leads them to the house.

Daylight and Darkness rise and let the brothers pass under on their route to the house of the Sun.
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Navaho Legends LEGENDS. / THE NAVAHO ORIGIN LEGEND. / I. THE STORY OF THE EMERGENCE. / II. EARLY EVENTS IN THE FIFTH WORLD.; lines 2834-2922 confidence: high

The lake is bounded by cliffs; Blue Body uses four stones from the lower world to break holes toward the four cardinal points, letting waters flow away and exposing a connection to the mainland.

The passage repeatedly identifies the people as having come from the lower world or out of the ground into the Fifth World.
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Navaho Legends LEGENDS. / THE NAVAHO ORIGIN LEGEND. / I. THE STORY OF THE EMERGENCE. / II. EARLY EVENTS IN THE FIFTH WORLD.; lines 3208-3299 confidence: medium

Nohoílpi curses his enemies with lightning, war, disease, cold, fire, and waters; Ni'ltsi tells the victor to stop him, and the victor declares Nohoílpi a slave, denies his godhood, and shoots him into the sky with the Bow of Darkness.

After losing and cursing, Nohoílpi is shot upward into the sky with the Bow of Darkness until he disappears.
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Navaho Legends LEGENDS. / THE NAVAHO ORIGIN LEGEND. / I. THE STORY OF THE EMERGENCE. / II. EARLY EVENTS IN THE FIFTH WORLD.; lines 3301-3391 confidence: high

Nohoílpi flies to Békotsidi's sky home; Békotsidi is old, carries the moon, lives in stone houses, provides animals and cloth, makes the Mexicans for Nohoílpi to rule, and sends him back to earth in old Mexico.

Nohoílpi flies up to Békotsidi's sky home, receives provision, and is sent back to this world, descending in old Mexico.
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Navaho Legends THE NAVAHO ORIGIN LEGEND. / I. THE STORY OF THE EMERGENCE. / II. EARLY EVENTS IN THE FIFTH WORLD. / III. THE WAR GODS.; lines 4089-4174 confidence: high

The Diné move to White Standing Rock, find a turquoise woman image, and are reduced by monsters to four survivors; Hastséyalti’s call is heard four times before he appears.

Hastséyalti summons the four people to Tsolíhi, and they ascend the mountain by a holy trail to meet an assembly.
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Navaho Legends THE NAVAHO ORIGIN LEGEND. / I. THE STORY OF THE EMERGENCE. / II. EARLY EVENTS IN THE FIFTH WORLD. / III. THE WAR GODS.; lines 4439-4529 confidence: high

Tsóhanoai leads the boys to the edge of the world, where sixteen wands lean from earth to sky beyond a stream; Wind forms a rainbow bridge, and the brothers choose red stone wands for war and ascend to the sky with their father.

At the edge of the world, the brothers cross a stream by a rainbow bridge and climb red stone wands from earth to sky.
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Navaho Legends THE NAVAHO ORIGIN LEGEND. / I. THE STORY OF THE EMERGENCE. / II. EARLY EVENTS IN THE FIFTH WORLD. / III. THE WAR GODS.; lines 5138-5238 confidence: medium

Estsánatlehi throws the shining hoop and four colored knives toward the zenith, blows a powerful breath after them, they disappear in the sky, and thunder is heard as each hoop goes away.

Estsánatlehi throws the shining hoop and colored knives toward the zenith, blows a powerful breath after them, and they disappear in the sky.
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Navaho Legends TRIBAL ORGANIZATION. / RELIGION. / CEREMONIES. / THE LEGENDS.; lines 1814-1896 confidence: medium

The Origin Legend has four parts, beginning with The Story of the Emergence, which ends when the people come out from the fourth world to the surface of the fifth world.

The Story of the Emergence ends when the people come out from the fourth world to the surface of the fifth world.
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Navaho Legends WASHINGTON MATTHEWS. / LEGENDS. / THE NAVAHO ORIGIN LEGEND. / I. THE STORY OF THE EMERGENCE.; lines 2217-2317 confidence: high

The people go upward in circles until reaching the sky; when they look down, the water has risen and only water remains below.

The people go upward in circles to the sky, are told of an eastern hole, enter it, and emerge on the surface of the second world.
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Navaho Legends WASHINGTON MATTHEWS. / LEGENDS. / THE NAVAHO ORIGIN LEGEND. / I. THE STORY OF THE EMERGENCE.; lines 2319-2410 confidence: high

After twenty-three days, one stranger wrongs the wife of the Swallow chief. The chief accuses the strangers and orders them away. The Locusts lead upward, and the others follow until they reach the sky.

After expulsion from the second world, the Locusts lead an upward flight to the sky; Ni'ltsi reveals a southern slit through which the travelers enter the third world.
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Navaho Legends WASHINGTON MATTHEWS. / LEGENDS. / THE NAVAHO ORIGIN LEGEND. / I. THE STORY OF THE EMERGENCE.; lines 2412-2509 confidence: high

Red Wind appears at the sky and tells the travelers to fly west; they find a wind-made twisted passage, fly through it into the fourth world, and four colored grasshoppers accompany them.

The travelers fly upward in circles through a wind-made passage in the sky and come out in the fourth world.
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Navaho Legends WASHINGTON MATTHEWS. / LEGENDS. / THE NAVAHO ORIGIN LEGEND. / I. THE STORY OF THE EMERGENCE.; lines 2511-2602 confidence: high

The gods take First Man and First Woman, and then their children, to the eastern mountain where the gods dwell for four days. After returning, the children sometimes wear masks, pray for rain and crops, and are thought to have learned secrets of witchcraft; the passage also refers to Hastséyalti, Hastséhogan, and antíhi.

The gods take the primal pair and their children to the eastern mountain where the gods dwell; after their return, the children wear masks, pray for rain and crops, and are thought to have learned secrets of witchcraft.
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Navaho Legends WASHINGTON MATTHEWS. / LEGENDS. / THE NAVAHO ORIGIN LEGEND. / I. THE STORY OF THE EMERGENCE.; lines 2693-2785 confidence: medium

The waters appear high as mountains; the people flee to a hill, and Squirrels and Weasels plant several tree seeds, but the fast-growing trees branch or taper and cease growing upward.

Helpers plant fast-growing trees as possible refuge above rising flood waters, but the trees fail to grow high enough.
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Navaho Legends WASHINGTON MATTHEWS. / LEGENDS. / THE NAVAHO ORIGIN LEGEND. / I. THE STORY OF THE EMERGENCE.; lines 2693-2785 confidence: medium

The son tells the people to face west and not watch; he plants thirty-two reeds with thirty-two joints in the sacred earth, and they become one large hollow reed with an eastern opening that closes after the people enter, just as flood waters arrive.

Thirty-two reeds join into one great hollow reed with an opening, and the people enter it as the flood arrives.
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Navaho Legends WASHINGTON MATTHEWS. / LEGENDS. / THE NAVAHO ORIGIN LEGEND. / I. THE STORY OF THE EMERGENCE.; lines 2787-2831 confidence: high

Rising waters threaten the people in the reed; Black Body makes dark clouds to steady it and places a plume at its top near the sky, explaining the reed's plume.

The community escapes rising waters by ascending inside a reed and finally emerges onto the surface of the fifth world.
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Navaho Legends WASHINGTON MATTHEWS. / LEGENDS. / THE NAVAHO ORIGIN LEGEND. / I. THE STORY OF THE EMERGENCE.; lines 2787-2831 confidence: high

Rising waters threaten the people in the reed; Black Body makes dark clouds to steady it and places a plume at its top near the sky, explaining the reed's plume.

The reed grows up to the sky and functions as the physical route by which the people approach the next world.
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Navaho Legends WASHINGTON MATTHEWS. / LEGENDS. / THE NAVAHO ORIGIN LEGEND. / I. THE STORY OF THE EMERGENCE.; lines 2787-2831 confidence: medium

Great Hawk is sent to find or make a hole in the sky; he scratches until he sees light but does not break through.

Great Hawk, Locust, and Badger are sent upward in sequence to investigate, pierce, or enlarge the passage to the upper world.
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persian

Persian Literature, Volume 1 BAHMAN / HMAI AND THE BIRTH OF DRB / DRB AND DR / SIKANDER; lines 14039-14068 confidence: high

“Ascending then the mountain” Sikander reaches the summit, where “the dead corse of an old saint” appears, wrapped in grave-clothes and surrounded by gems, gold, and jewels.

Sikander climbs to a mountain summit where knowledge and visions of futurity are sought.
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Persian Literature, Volume 1 FERIDN AND HIS THREE SONS / MINCHIHR / ZL, THE SON OF SM / THE DREAM OF SM; lines 2459-2564 confidence: medium

Sm wakes terrified, goes to Alberz, ascends the mountain, weeps, and prays that his injured son be restored if the child is truly his.

Sm ascends Alberz in penitence, prays, and Zl is returned to him by the Smrgh.
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Persian Literature, Volume 1 INTRODUCTION / FRAGMENT BY HFIZ / THE DIVAN / XXIII; lines 15912-16087 confidence: medium

Joy appears in the mirror of dervishes' clear faces; whoever seeks the immortal drink should seek the fountain's brink in the dust at their cell door, and the upward pathway lies through regard for dervishes.

The passage states that one who would rise to empire's rule has an upward pathway through regard for dervishes, and it also warns against leaving the upward path.
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Persian Literature, Volume 1 KAI-KS / THE SEVEN LABORS OF RUSTEM / INVASION OF IRN BY AFRSIYB / THE RETURN OF KAI-KS; lines 4804-4910 confidence: high

The Demon's speech makes Ks concerned about the power he lacks; he asks how he might ascend the Heavens without wings and consults his astrologers.

Ks asks how he may ascend the Heavens without wings, and the astrologers devise an eagle-borne apparatus for that ascent.
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Persian Literature, Volume 1 KAI-KS / THE SEVEN LABORS OF RUSTEM / INVASION OF IRN BY AFRSIYB / THE RETURN OF KAI-KS; lines 4804-4910 confidence: high

Astrologers rear young eagles, prepare an aloes-wood frame, fasten upright javelins tipped with goat flesh at its corners, bind eagles there, and seat Ks in the middle with wine before him.

Eagles raise the throne while seeking goat flesh, carry Ks into the clouds, then tire and cause the whole fabric to fall in Chn.
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Persian Literature, Volume 1 KAIMERS / HSHENG / TAHMERS / JEMSHD; lines 817-899 confidence: high

Jemshd makes vessels for sea and river, creates a jeweled throne raised by Demons into the air, names the first day N-rz, and hosts feasts for mortals, Genii, Demons, and Peris.

Jemshd sits on a jeweled throne and orders Demons to raise him into the air for instant travel.
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Persian Literature, Volume 1 MINCHIHR / ZL, THE SON OF SM / THE DREAM OF SM / RDBEH; lines 2689-2810 confidence: high

Rdbeh lets down her luxuriant long hair from the balcony, fastens it to a ring, and asks Zl to climb; he kisses the tresses and ascends by them.

Rdbeh lowers her long hair from the balcony, fastens it to a ring, and Zl climbs by it to reach her.
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Persian Literature, Volume 1 SSEN AND AFRSIYB / THE EXPEDITION OF GDARZ / THE DEATH OF AFRSIYB / THE DEATH OF KAI-KHOSRU; lines 10639-10741 confidence: low

"No mortal being ever trod / Before, the dim supernal way, / And living, saw the face of God!"

The lament says that no mortal has previously trod the dim supernal way and, living, seen the face of God.
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Persian Literature, Volume 1 STORY OF SOHRB / THE STORY OF SAIWUSH / KAI-KHOSRU / AKWN DW; lines 9676-9775 confidence: medium

The demon vanishes into air during combat until Rustem cuts him in two; Rustem then reaches the demon-stone covering Byzun's pit.

Byzun is imprisoned in a pit or cavern, and Rustem lowers a kamund to draw him up after removing the covering stone.
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Persian Literature, Volume 1 THE DEATH OF AFRSIYB / THE DEATH OF KAI-KHOSRU / LOHURSP / GUSHTSP, AND THE FAITH OF ZERDUSHT; lines 11121-11219 confidence: high

Zerdusht claims visits to heaven and hell, power to send people to either realm, sight of seven celestial mansions and sapphire thrones, an attendant angel’s revelation, and the descent of the Zendavesta from above; Gushtsp converts.

Zerdusht claims to have gone to heaven and hell, seen seven celestial mansions and sapphire thrones, and ascended by a ladder to see the Almighty.
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Persian Literature, Volume 1 THE DIVAN / THE SHH NMEH / FIRDUSI / INTRODUCTION; lines 549-592 confidence: high

The passage cites the ladder of Zerdusht, on which he mounted from earth to heaven.

The passage states that Zerdusht mounted from earth to heaven on a ladder.
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Persian Literature, Volume 1 THE DIVAN / THE SHH NMEH / FIRDUSI / INTRODUCTION; lines 594-657 confidence: low

The passage praises Atkinson’s work as preserving the spirit of an Oriental poem in English narrative and describes him as alternating between walking on foot and rising on wings of verse into the upper air.

The passage explicitly says Atkinson rises on the wings of verse into the upper air, and pairs this image with the reader following his flight.
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Persian Literature, Volume 1 THE DIVAN / THE SHH NMEH / FIRDUSI / INTRODUCTION; lines 594-657 confidence: low

The blending of verse and prose is praised through a Horatian metaphor: Atkinson alternately walks on foot and rises on wings of verse, leaving readers with the impression of reading a Persian poem despite the English language.

The Horatian metaphor describes Atkinson as rising on wings of verse into the upper air.
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Persian Literature, Volume 1 THE RUBIYT / THE DIVAN / BY HFIZ / INTRODUCTION; lines 15410-15453 confidence: medium

Hfiz is described as glad, without shadow, discord, or bitterness; he passes through life like a happy pilgrim, mounts from strength to strength, expects welcome at the goal, and feels divine stirrings within.

The passage compares Hfiz's life to a happy pilgrimage, says he mounts from strength to strength, and expects welcome at the goal.
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The Persian Literature, Volume 2, The Gulistan CHAPTER VII / XVIII / CHAPTER VIII / XVIII; lines 4132-4180 confidence: medium

The text describes an evil-disposed man as captive to himself; even if he ascended to heaven, his own evil heart would follow him with misfortune.

The evil-disposed man is said to be followed by his own evil heart with misfortune even if he ascends to heaven.
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The Persian Literature, Volume 2, The Gulistan THE GULISTAN / SA'DI / INTRODUCTION / CHAPTER I; lines 737-821 confidence: medium

The narrator calls the sahib diwan, states the friend’s case, praises his skill and merits, and the treasurer nominates him for a small office.

The associate’s career moves from a minor office to a higher station, with his star of good fortune described as ascending to the zenith of ambition.
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The Persian Literature, Volume 2, The Gulistan THE GULISTAN / SA'DI / INTRODUCTION / CHAPTER I; lines 737-821 confidence: medium

The narrator speaks to the lord high treasurer, who nominates the friend for a small office; later the friend is promoted to a higher station and becomes favored by the king.

The friend rises from poverty to office, promotion, royal favor, and is described through the ascending star of fortune.
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The Shahnama of Firdausi, Vol. I ARGUMENT / TAHMURAS 127 / HE REIGNED SEVEN HUNDRED YEARS / ARGUMENT; lines 5967-6070 confidence: medium

Jamshid succeeds Tahmuras as Shah, is called the greatest culture-hero, continues earlier work, adds refinements, divides mankind into four classes, travels the world, first crosses the sea in ships, gains dominion of the air, and grows closer to God.

The argument says Jamshid aspires to and obtains dominion of the air.
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The Shahnama of Firdausi, Vol. I ARGUMENT / TAHMURAS 127 / HE REIGNED SEVEN HUNDRED YEARS / ARGUMENT; lines 6072-6219 confidence: high

Jamshid makes a gem-inlaid throne; when he wills, divs carry it from earth to heaven, where he sits sunlike in midair as the world gathers and scatters jewels.

Jamshid's gem-inlaid throne is lifted by divs from earth to heaven, and the king sits sunlike in midair before the assembled world.
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The Shahnama of Firdausi, Vol. I FAR1DUN 219 / ARGUMENT / M1NUCHIHR 243 / MINIJCHIHR 253; lines 12769-12943 confidence: high

"At dusk they locked the gate"; a damsel tells Zal, "All is prepared, so come."

The palace is closed at dusk, Rudaba is above on the roof, and Zal reaches her by throwing and climbing a lasso.
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The Shahnama of Firdausi, Vol. I FAR1DUN 219 / ARGUMENT / M1NUCHIHR 243 / MINIJCHIHR 253; lines 14568-14731 confidence: medium

The sixth riddle describes a fortified city on a mountain, citizens who prefer a thornbrake in the waste, and a future quake that restores remembrance of the city.

Zal identifies Thornbrake town or the Wayside Inn with life below and the city on the mount with the long home reached after leaving worldly toil.
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The Shahnama of Firdausi, Vol. I FARIDIJN 205 / FAR1DUN 219 / ARGUMENT / M1NUCHIHR 243; lines 11506-11669 confidence: medium

Sam sees a height whose top is amid the Pleiades; on it is a lofty nest, a majestic bird, and a strange abode reaching to Spica, raised without hand-labour, stones, or earth.

Mount Alburz is described as reaching the Pleiades, with a nest raised to Spica; Sam cannot find a path and prays for help to ascend.
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The Shahnama of Firdausi, Vol. I LAND AND PEOPLE / CHAPTER II / POET AND POEM / SATIRE ON SULTAN MAHMUD.; lines 3635-3731 confidence: medium

The poet's figure for life's transience is a wayside caravanserai where travellers briefly sojourn and depart; vicissitudes are shown as ascent/descent or being raised to Saturn or the Pleiades and then flung down to the ditch or Fish.

Vicissitude is figured as ascent and descent, or as a person raised to Saturn or the Pleiades and then flung into the ditch or to the Fish.
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The Shahnama of Firdausi, Vol. I THE PRELUDE 105 / THE PRELUDE 107 / V. 8 / THE PRELUDE 109; lines 5144-5291 confidence: low

The narrator says Abu Mansur's care lifted him to Saturn from grimy soil; Abu Mansur regarded gold and silver as dust; after his death he is compared to a cypress levelled by a gust, and the narrator's spirit trembles like a willow-tree.

The narrator says that through the noble friend he soared to Saturn from grimy soil.
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The Shahnama of Firdausi, Vol. II ABBREVIATIONS 5 / NOTE ON PRONUNCIATION 6 / SECT. / PART II. THE DOINGS OF KAI KAIJS IN THE LAND OF BAR-; lines 155-212 confidence: high

“How Kaiis, beguiled by Iblis, ascended the Sky”

A title explicitly says Kaiis was beguiled by Iblis and ascended the sky.
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The Shahnama of Firdausi, Vol. II ARGUMENT / KA1 KAUS 365 / VOL. II. 2 A / KAI KAIJS 381; lines 18938-19071 confidence: medium

Giv says, "Ascend yon mountain with the prince" and invokes "God, the Author of our lives," saying he will not leave a rider in the saddle.

Giv explicitly tells Farangis to ascend the mountain with Khusrau and later tells Khusrau to choose the heights and watch the host.
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The Shahnama of Firdausi, Vol. II ARGUMENT / VOL. II. F / KAI KAOS 87 / KAI KACS 99; lines 5434-5600 confidence: high

Kaus has young eagles raised, builds an aloe-and-gold throne with spears and lamb meat, ties four eagles to it, and rises cloudward; the narrator notes other versions of the legend.

Kaus constructs a throne drawn by four eagles toward suspended meat; the eagles lift him cloudward and then descend exhausted near Amul.
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The Shahnama of Firdausi, Vol. II KA1 KAUS 75 / PAET II / ARGUMENT / VOL. II. F; lines 4396-4544 confidence: high

Kai Kaus is made discontented with earthly sovereignty, aspires to the sky of the archangels, yields to the tempter, loses divine Glory, and is nearly smitten by Neryosang, messenger of Urmuzd, before being saved by the fravashi of unborn Kai Khusrau.

Kai Kaus is induced by a tempter to aspire from earthly sovereignty to the sovereignty of the sky of the archangels, after which divine Glory leaves him.
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The Shahnama of Firdausi, Vol. II KAI KAVS 67 / KA1 KAUS 75 / PAET II / ARGUMENT; lines 4259-4344 confidence: high

Kai Kaus rules justly for a time, rises to power, builds great palaces on Mount Alburz, later falls into temptation, tries to mount to heaven, is rescued again by Rustam, repents again, is restored to power, and the Part ends with one of Rustam's raids into Turan.

Kai Kaus falls into temptation and tries to mount to heaven.
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The Shahnama of Firdausi, Vol. II KAI KUBAD 19 / KAI KUBAD 21 / KAI KUBAD 23 / ARGUMENT; lines 1606-1662 confidence: high

Kai Kaus ascends the throne, abandons wisdom, invades Mazandaran, is imprisoned and rescued by Rustam, wars in Hamavaran, marries the king's daughter, is captured by treachery, is rescued again, attempts to fly to heaven, and is saved a third time by Rustam.

Kai Kaus attempts to fly to heaven in the Shahnama argument, and the note says the Bundahish places his attempt to reach the sky after seventy-five years on the throne.
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The Shahnama of Firdausi, Vol. II PART V / ARGUMENT / KA1 KAUS 365 / VOL. II. 2 A; lines 18573-18732 confidence: medium

Farangis tells Kai Khusrau to go at dawn to an out-of-the-way meadow with saddle and black bridle, to scale a clouded mountain, and to find a meadow with rivulets and streams where herds water at noon.

Farangis directs Kai Khusrau to a mountain meadow with streams, and Kai Khusrau and Giv travel toward the heights seeking safety before meeting Bihzad at the stream.
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biblical

The Bible, Douay-Rheims, Book 26: Ecclesiasticus The Bible, Douay-Rheims, Book 26: Ecclesiasticus / THE HOLY BIBLE / ECCLESIASTICUS / THE PROLOGUE; lines 3637-3802 confidence: high

The Lord hears the wronged, does not despise the fatherless or widow, and the widow’s tears and cry rise from her cheek to heaven.

The widow’s tears and cry go up to heaven, and the humble person’s prayer approaches and pierces the clouds.
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The Bible, Douay-Rheims, Book 26: Ecclesiasticus The Bible, Douay-Rheims, Book 26: Ecclesiasticus / THE HOLY BIBLE / ECCLESIASTICUS / THE PROLOGUE; lines 4461-4631 confidence: medium

“Henoch pleased God, and was translated into paradise, that he may give repentance to the nations.”

Henoch pleases God and is translated into paradise.
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The Bible, King James Version, Book 19: Psalms The Bible, King James Version, Book 19: Psalms / Book 19 Psalms; lines 1137-1282 confidence: medium

The speaker extols the LORD for lifting him up, preventing foes from rejoicing, healing him, bringing his soul up from the grave, keeping him alive from the pit, and changing night weeping into morning joy.

The speaker says the LORD brought his soul up from the grave, kept him alive from going down to the pit, and turned mourning into dancing.
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The Bible, King James Version, Book 19: Psalms The Bible, King James Version, Book 19: Psalms / Book 19 Psalms; lines 1743-1891 confidence: high

The speaker waited for the LORD, who heard his cry, brought him from a horrible pit and miry clay, set his feet on a rock, established his goings, and put a new song in his mouth; many see, fear, and trust in the LORD.

The LORD brings the speaker up from a horrible pit and miry clay, sets his feet on a rock, and establishes his goings.
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The Bible, King James Version, Book 19: Psalms The Bible, King James Version, Book 19: Psalms / Book 19 Psalms; lines 1893-2031 confidence: medium

The speaker asks God to send light and truth to lead him to God's holy hill and tabernacles, then says he will go to God's altar and praise God upon the harp.

The speaker asks that light and truth lead him and bring him to God's holy hill and tabernacles, after which he will go to God's altar and praise with a harp.
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The Bible, King James Version, Book 19: Psalms The Bible, King James Version, Book 19: Psalms / Book 19 Psalms; lines 2183-2341 confidence: medium

All peoples are called to clap and shout; the LORD most high is a great King over all the earth; he subdues peoples and nations, chooses Jacob's inheritance, and goes up with shout and trumpet.

God is said to go up with a shout and with the sound of a trumpet amid commands to clap, shout, and sing praises.
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The Bible, King James Version, Book 19: Psalms The Bible, King James Version, Book 19: Psalms / Book 19 Psalms; lines 3107-3253 confidence: high

God is among “twenty thousand” chariots and thousands of angels “as in Sinai”; the addressed figure has “ascended on high,” led captivity captive, and received gifts.

The passage says the addressed figure ascended on high, led captivity captive, and received gifts for people.
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The Bible, King James Version, Book 19: Psalms The Bible, King James Version, Book 19: Psalms / Book 19 Psalms; lines 3255-3408 confidence: medium

God has shown the speaker great and sore troubles, will quicken him again, bring him up from the depths of the earth, increase his greatness, comfort him, and be praised with psaltery, harp, lips, soul, and tongue; those seeking his hurt are brought to shame.

The speaker says God, after showing him great and sore troubles, will quicken him again and bring him up again from the depths of the earth.
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The Bible, King James Version, Book 19: Psalms The Bible, King James Version, Book 19: Psalms / Book 19 Psalms; lines 5789-5954 confidence: medium

The LORD raises the poor and needy from dust and dunghill to sit with princes and makes the barren woman a joyful mother of children.

The LORD raises the poor from dust and lifts the needy from the dunghill to sit with princes.
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The Bible, King James Version, Book 19: Psalms The Bible, King James Version, Book 19: Psalms / Book 19 Psalms; lines 6481-6653 confidence: high

The speaker is glad to go to the house of the LORD; feet stand in Jerusalem's gates; tribes go up to give thanks; thrones of judgment of the house of David are set there; the speaker prays for Jerusalem's peace and prosperity.

The passage describes going to the house of the LORD, standing within Jerusalem's gates, and the tribes going up to give thanks there.
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The Bible, King James Version, Book 19: Psalms The Bible, King James Version, Book 19: Psalms / Book 19 Psalms; lines 670-819 confidence: medium

God lights the speaker’s candle, enables feats in battle, is buckler and rock, girds him with strength, gives hind-like feet and high places, teaches war, gives the shield of salvation, holds him by the right hand, and keeps his feet from slipping.

God gives hind-like feet, sets the speaker on high places, enlarges his steps, and lifts him above those who rise against him.
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The Bible, King James Version, Book 19: Psalms The Bible, King James Version, Book 19: Psalms / Book 19 Psalms; lines 6986-7135 confidence: medium

The speaker asks where one could flee from divine presence, naming heaven, hell, wings of the morning, and the uttermost sea, and says the divine hand would lead and hold there.

The speaker names heaven, hell, the uttermost sea, and night or darkness as places or conditions where the LORD is still present, leading and holding.
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The Bible, King James Version, Book 19: Psalms The Bible, King James Version, Book 19: Psalms / Book 19 Psalms; lines 975-1135 confidence: medium

The passage asks who may ascend the hill of the LORD or stand in the holy place; the answer names clean hands, pure heart, and truthful conduct, with blessing and righteousness from God.

The passage asks who may ascend into the hill of the LORD and stand in his holy place, then lists moral qualifications and promised blessing.
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The Bible, King James Version, Book 23: Isaiah The Bible, King James Version, Book 23: Isaiah / Book 23 Isaiah; lines 1098-1227 confidence: high

"How art thou fallen from heaven, O Lucifer, son of the morning!"

The addressed figure desires ascent into heaven, above stars, onto the mount of congregation, and above clouds, but is brought down to hell and the pit.
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The Bible, King James Version, Book 23: Isaiah The Bible, King James Version, Book 23: Isaiah / Book 23 Isaiah; lines 2249-2365 confidence: medium

The people have song and gladness like a holy night solemnity and like one going with a pipe to the mountain of the LORD.

Song, gladness, and a pipe accompany coming to the mountain of the LORD, the mighty One of Israel.
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The Bible, King James Version, Book 23: Isaiah The Bible, King James Version, Book 23: Isaiah / Book 23 Isaiah; lines 3131-3256 confidence: high

Jacob/Israel's complaint of hidden way and judgment is answered: the LORD gives power to the faint, increases strength, and those waiting on the LORD renew strength, mount up with wings as eagles, run without weariness, and walk without fainting.

The faint and powerless receive strength, and those who wait on the LORD mount up with wings as eagles.
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The Bible, King James Version, Book 23: Isaiah The Bible, King James Version, Book 23: Isaiah / Book 23 Isaiah; lines 4394-4520 confidence: low

The accused sets a bed on a lofty high mountain and goes up to offer sacrifice; sets remembrance behind doors and posts; discovers itself to another, enlarges the bed, makes a covenant, goes to the king with ointment and perfumes, sends distant messengers, and debases itself unto hell.

The accused is said to set a bed on a lofty and high mountain and to go up there to offer sacrifice.
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The Bible, King James Version, Book 23: Isaiah The Bible, King James Version, Book 23: Isaiah / Book 23 Isaiah; lines 65-197 confidence: high

A word concerning Judah and Jerusalem says that in the last days the mountain of the LORD's house will be established at the top of the mountains and exalted above the hills; all nations will flow to it, many people will go up to the house of the God of Jacob for teaching, and law and the LORD's word will go forth from Zion and Jerusalem.

The mountain of the LORD's house is established above other heights; nations flow to it, and many people go up to receive divine teaching, law, and the word from Zion and Jerusalem.
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The Bible, King James Version, Book 26: Ezekiel The Bible, King James Version, Book 26: Ezekiel / Book 26 Ezekiel; lines 192-319 confidence: medium

The spirit takes him up; he hears a great rushing voice blessing the LORD's glory, the noise of living creatures' wings, wheels, and another great rushing, and the hand of the LORD is strong upon him.

The spirit lifts and takes the prophet away while he hears a great rushing, wings of living creatures, and wheels.
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The Bible, King James Version, Book 26: Ezekiel The Bible, King James Version, Book 26: Ezekiel / Book 26 Ezekiel; lines 4156-4276 confidence: medium

In the twenty-fifth year of captivity, fourteen years after the city was smitten, the hand of the LORD was upon the speaker and brought him there.

The speaker is brought in visions of God to the land of Israel and set on a very high mountain beside a city-like frame.
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The Bible, King James Version, Book 26: Ezekiel The Bible, King James Version, Book 26: Ezekiel / Book 26 Ezekiel; lines 4278-4397 confidence: medium

Gate structures are described with little chambers, posts, arches, windows, palm trees, seven steps, and one-hundred-cubit distances from gate to gate.

The passage repeatedly describes going up to gates or the porch by seven steps, eight steps, and other steps.
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The Bible, King James Version, Book 26: Ezekiel The Bible, King James Version, Book 26: Ezekiel / Book 26 Ezekiel; lines 4399-4520 confidence: medium

The wall and side chambers around the house are measured; the chambers are three levels and thirty in order, with a winding upward from lowest to highest.

The side chambers are described as winding upward around the house from the lowest chamber to the highest.
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The Bible, King James Version, Book 26: Ezekiel The Bible, King James Version, Book 26: Ezekiel / Book 26 Ezekiel; lines 4522-4639 confidence: medium

At the east gate the glory of the God of Israel comes from the east, with a voice like many waters and shining earth; the vision is likened to earlier visions, the narrator falls on his face, the glory enters and fills the house, the spirit brings him to the inner court, and the man stands by him.

The spirit takes the narrator up and brings him into the inner court during the vision of the divine glory filling the house.
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The Bible, King James Version, Book 26: Ezekiel The Bible, King James Version, Book 26: Ezekiel / Book 26 Ezekiel; lines 566-690 confidence: medium

A hand takes the prophet by a lock of his head; the spirit lifts him between earth and heaven and brings him in visions of God to Jerusalem, to the inner north gate where the image of jealousy is; the glory of the God of Israel is there according to the earlier vision in the plain.

The spirit lifts the prophet between earth and heaven and brings him in visions of God to Jerusalem.
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The Bible, King James Version, Book 26: Ezekiel The Bible, King James Version, Book 26: Ezekiel / Book 26 Ezekiel; lines 813-935 confidence: medium

The cherubim are lifted up; the wheels move and lift with them because the spirit of the living creature is in them; the glory of the LORD departs from the house threshold and stands over the cherubim at the east gate.

The cherubim mount up from the earth, and the spirit lifts Ezekiel and brings him to the east gate.
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The Bible, King James Version, Book 26: Ezekiel The Bible, King James Version, Book 26: Ezekiel / Book 26 Ezekiel; lines 937-1061 confidence: medium

The spirit takes Ezekiel up and brings him in a vision by the Spirit of God to Chaldea, to the captives; the vision goes up from him, and he speaks to the captives all that the LORD showed him.

The spirit takes Ezekiel up and brings him in a vision by the Spirit of God to Chaldea, after which the vision goes up from him.
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The Bible, King James Version, Book 66: Revelation The Bible, King James Version, Book 66: Revelation / Book 66 Revelation; lines 1196-1318 confidence: medium

The angel offers to explain the mystery of the woman and beast; the beast has seven heads and ten horns, ascends from the bottomless pit, and goes into perdition.

The beast is said to ascend out of the bottomless pit and go into perdition.
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The Bible, King James Version, Book 66: Revelation The Bible, King James Version, Book 66: Revelation / Book 66 Revelation; lines 322-446 confidence: high

The narrator sees an opened door in heaven, hears a trumpet-like voice say to come up, becomes in the spirit, and sees a throne in heaven with one seated on it.

A door is opened in heaven, a trumpet-like voice commands the narrator to come up, and the narrator immediately enters the spirit and sees a heavenly throne.
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The Bible, King James Version, Book 66: Revelation The Bible, King James Version, Book 66: Revelation / Book 66 Revelation; lines 701-822 confidence: high

When the witnesses finish testimony, the beast from the bottomless pit wars against and kills them; their bodies lie in the great city spiritually called Sodom and Egypt and linked with the Lord's crucifixion, while nations see them unburied and earth-dwellers rejoice and exchange gifts.

The witnesses are killed, lie dead for three and a half days, receive the spirit of life from God, stand, and ascend to heaven in a cloud.
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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: high

The woman gives birth to a male child who is to rule all nations with a rod of iron; he is caught up to God and his throne, and the woman flees to a God-prepared wilderness place for 1,260 days of feeding.

The male child is caught up to God and to his throne immediately after birth.
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buryat mongol

A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths ALTIN SHAGOY / YERENTE KHAN AND HIS SON SOKTO / O - 3 / ALAMALDJIN AND HIS TWIN SISTER HANHAI; lines 13156-13280 confidence: medium

A very high mountain stands ahead; at its foot are blind, crooked, lame, and deformed people, bodies of dead men and horses, and heaps of bones from those who fell while trying to climb. Hanhai asks whether her steed can cross, and the horse says he cannot.

A very high mountain lies ahead, with bones and bodies of men and horses that fell while trying to climb it, and the steed says he cannot cross.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths ALTIN SHAGOY / YERENTE KHAN AND HIS SON SOKTO / O - 3 / ALAMALDJIN AND HIS TWIN SISTER HANHAI; lines 13282-13449 confidence: high

Hanhai turns the horse into a flint chip, becomes a squirrel, skunk, and swallow, and climbs the mountain in thirds with great difficulty.

The mountain climb is divided into thirds, each completed in a different animal form, before Hanhai reaches the summit.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths ASHIR BOGDO / CHAPTER XII / SHARAU / HUNKUVAI AND THE HORSE WITH ROUND; lines 10106-10235 confidence: medium

When Hunkuvai is struck, his stallion and the gray steed with round head break free, declare that Zaton will not possess them while they have hoofs, and go to the sky to the one who made them.

The two horses tear free after Hunkuvai's death, speak against Zaton, and go to the sky to their maker.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths ASHIR BOGDO / CHAPTER XII / SHARAU / HUNKUVAI AND THE HORSE WITH ROUND; lines 10237-10365 confidence: medium

Khan Herdik Shubun, the eagle, has flown for three years and reached three-fourths of the way up; unable to go higher, he lies barely living, holding to the mountainside.

The eagle has attempted to fly up the mountain for three years; after being revived, he flies to the mountain-top and higher.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths ASHIR BOGDO / CHAPTER XII / SHARAU / HUNKUVAI AND THE HORSE WITH ROUND; lines 9810-9949 confidence: high

Hunkuvai reaches Sehir Mai and sees immense piles of bones from men who died trying to climb to the summit, which no man could reach.

Sehir Mai is unreachable by men; the stallion devises and performs a leap to the summit with Hunkuvai's assistance.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths CHAPTER IX / THE ORIGIN OP SHAMANS / THE ORIGIN OF SHAMANS 107 / THE ORIGIN OF SHAMANS 109; lines 5273-5364 confidence: high

Two shamans go to heaven on the real rainbow; angry Heavenly Burkans cut the rainbow; the stronger shaman changes into a yellow, spotted eagle and carries his companion safely to earth.

Two shamans travel to heaven on a real rainbow and attempt to return by it.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths CHAPTER XII / SHARAU / HUNKUVAI AND THE HORSE WITH ROUND / VARHAN TULAI HUBUN; lines 10418-10549 confidence: high

Varhan cuts open his forehead, removes a book, and reads that Shandagan Sagai, daughter of Esege Malan, is the most beautiful woman in the world and is to be his bride.

After learning of Shandagan Sagai, Varhan takes a special colt, rides toward the sky, passes through a door at the highest point of the sky, and finds her in an upper-world yurt.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths CHAPTER XII / SHARAU / HUNKUVAI AND THE HORSE WITH ROUND / VARHAN TULAI HUBUN; lines 10685-10824 confidence: high

On Varhan's second journey to the sky, Esege Malan orders Hohodai Mergen to strike him with a thunderbolt; Varhan falls to earth, the sun and moon fall with him, and darkness comes everywhere.

Varhan starts a second journey to the sky and is struck down by thunder on the way.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths CUSTOMS OF THE BURIATS 103 / CHAPTER IX / THE ORIGIN OP SHAMANS / THE ORIGIN OF SHAMANS 107; lines 5185-5270 confidence: medium

Fifty-four birch trees are cut from a sacred grove by permission of its Burkan; small trees form a row, large trees are named serge or pillar and turga, and a third large birch stands in the yurta with its top through the smoke-hole and rainbow-colored silk strings tied to the pillar tree.

A central birch rises through the yurta smoke-hole and is connected by rainbow-colored silk strings to another tree; offerings may be made from treetops, and old mighty shamans are said to have walked on the strings.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths ESEGE MALAN AND GESIR BOGDO / THE GODS OF THE BURIATS 123 / ESEGE MALAN AND MOTHER EARTH / THE GODS OF THE BURIATS 125; lines 5991-6062 confidence: high

Esh goes up to Esege Malan's sky dwelling; Esege's three daughters often come down to earth, remove clothing, become swans, and sport in the sea.

Esh goes up to Esege's sky dwelling and later comes down from the sky to earth.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths ESEGE MALAN AND MOTHER EARTH / THE GODS OF THE BURIATS 125 / CHAPTER XI / MYTHS CONNECTED WITH MONGOL RELIGION; lines 6627-6748 confidence: high

Sangha Gohun ties a silk string around the boy's ankle; at midnight he is gone, the string reaches to the ceiling, and a rainbow extends from the roof to the sky, on which she follows him.

The boy travels to the sky by a rainbow to seek power and riches from Esege Malan, and Sangha Gohun follows him on the same rainbow.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths ESEGE MALAN AND MOTHER EARTH / THE GODS OF THE BURIATS 125 / CHAPTER XI / MYTHS CONNECTED WITH MONGOL RELIGION; lines 6750-6871 confidence: medium

Gesir and Gal wrestle for three days and nights; champions fail to subdue Gal; the Burkans refuse help; Dashin Shuher comes and helps Gesir kill Gal, put his body in an iron cask, and roll it into the sea.

Gesir calls on the Burkans, who refuse help because Sangha Gohun followed him up the rainbow to the sky.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths ESEGE MALAN AND MOTHER EARTH / THE GODS OF THE BURIATS 125 / CHAPTER XI / MYTHS CONNECTED WITH MONGOL RELIGION; lines 7265-7385 confidence: high

Gesir rides northeast, harshly urges his horse onward, and reaches the mountain called Tiphĭn tlndir Hada.

The steed says it can leap to the mountain summit only after a one-day run and that failure would kill both; the leap nearly fails, but Gesir reaches the summit and pulls the horse up.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths ESEGE MALAN AND MOTHER EARTH / THE GODS OF THE BURIATS 125 / CHAPTER XI / MYTHS CONNECTED WITH MONGOL RELIGION; lines 7265-7385 confidence: medium

Gesir turns his steed into a flint, puts it in his pocket, changes himself into Khan Herdik Shubun, an eagle, and flies to Gal Tulan Tengeri's kingdom, where the khan's yurta hangs between the cloudy sky and the first heaven.

Gal Tulan's yurta hangs between the cloudy sky and first heaven and has no doors until Gesir prays and goes around it on the sun's road for three days.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths ESEGE MALAN AND MOTHER EARTH / THE GODS OF THE BURIATS 125 / CHAPTER XI / MYTHS CONNECTED WITH MONGOL RELIGION; lines 7387-7526 confidence: high

Gesir goes west and up to the fifty-five Tengeris and the seven sky-smiths for arms and armor, then goes to Khan Tyurmas, who gives him the gold.

Gesir travels upward to the region of the fifty-five Tengeris to obtain forged arms, and later the party descends from the sky by a silver stairway.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths ESEGE MALAN AND MOTHER EARTH / THE GODS OF THE BURIATS 125 / CHAPTER XI / MYTHS CONNECTED WITH MONGOL RELIGION; lines 7528-7661 confidence: medium

Sangha Gohun and her son go to Red Mountain; the son places her in a bark box under the mountain, turns into a falcon, flies to Khan Tyurmas, and Khan Tyurmas says he will summon the thousand Heavenly Burkans to Dolon Odun, the Great Bear.

Ashir turns into a falcon and flies to Khan Tyurmas, after which the Heavenly Burkans are summoned to Dolon Odun, the Great Bear.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths ESEGE MALAN AND MOTHER EARTH / THE GODS OF THE BURIATS 125 / CHAPTER XI / MYTHS CONNECTED WITH MONGOL RELIGION; lines 7663-7700 confidence: medium

Sangha Gohun says she bore Gesir a son and sent him to the sky; otherwise the Mangathai would still be plowing with Gesir and beating his lean body.

Sangha Gohun says she bore Gesir a son and sent him to the sky, and connects this with preventing further torment by the Mangathai.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths HUNKUVAI AND THE HORSE WITH ROUND / VARHAN TULAI HUBUN / ALTIN SHAGOY / YERENTE KHAN AND HIS SON SOKTO; lines 11710-11845 confidence: medium

At night the red stallion breaks into the yurta, takes Yerente's son and daughter, and runs south to the flat top of a high mountain. Duryai and the Mangathai pursue but cannot overtake him.

The horse takes the children to a high mountain where the Water of Life is found and sustains them there for three years.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths MYTHS CONNECTED WITH MONGOL RELIGION / THE IRON HERO / ASHIR BOGDO / CHAPTER XII; lines 8980-9121 confidence: high

Altun overturns the house, takes goods and cattle, sends everything and the four women up by the chain at the hole, and while following them the chain is cut and he falls to the bottom, sinking into the earth up to his chin.

Altun falls when the chain is cut, is in an underground kingdom, seeks return to the country above, and reaches the top through magical assistance and transformations.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths MYTHS CONNECTED WITH MONGOL RELIGION / THE IRON HERO / ASHIR BOGDO / CHAPTER XII; lines 8980-9121 confidence: high

Altun meets an old man and old woman in a hay shed disputing over silver coin; after he divides it, the old man gives instructions involving dudki cane, the hole, and transformations into skunk, magpie, and raven to reach the country above.

The old man instructs Altun to bite dudki and become a skunk, then a magpie, then a raven; Altun follows the instructions and reaches the top.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths MYTHS CONNECTED WITH MONGOL RELIGION / THE IRON HERO / ASHIR BOGDO / CHAPTER XII; lines 9271-9414 confidence: medium

The merchant flogs seven hundred men, sets the boys to herding, and considers flogging them when calves take all the milk; his wife prevents it, and the boys explain absences by wrestling and by going to the sky for weapons.

The brothers say they went up to the sky to order weapons, and the ninety Heavenly Blacksmiths have bows and arrows ready after seven days.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths SHARAU / HUNKUVAI AND THE HORSE WITH ROUND / VARHAN TULAI HUBUN / ALTIN SHAGOY; lines 10878-11016 confidence: high

When Altin is the size of a thirteen-year-old, he goes on foot to Tiphen Ulan Hada for the steed given by the Burkans; unable to climb farther, he turns into a falcon and flies three days to the summit.

Altin goes to the mountain for his Burkan-given steed, changes into a falcon to reach the summit, becomes a reed to wait, and seizes the horse's bridle.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths SHARAU / HUNKUVAI AND THE HORSE WITH ROUND / VARHAN TULAI HUBUN / ALTIN SHAGOY; lines 11156-11283 confidence: medium

At three roads a yellow fox crosses before Altin; he shoots it with an arrow and cuts it in two. The hind part sinks into the earth, while the head and fore part fly to the sky after saying it will tell the Heavenly Tengeris.

The fox’s upper part flies to the sky, Tiyil carries Altin’s upper body to the sky, the falcon flies to Zayasha, and Altin’s sister comes to the sky to complain.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths SHARAU / HUNKUVAI AND THE HORSE WITH ROUND / VARHAN TULAI HUBUN / ALTIN SHAGOY; lines 11285-11426 confidence: high

The Burkans tell Altin he will go with good fortune to his father-in-law; opposite the yurta is a very high mountain with a golden aspen, Water of Life at its foot, and a white cuckoo on top that knows heavenly affairs and can revive the dead and give riches.

A high mountain reached by golden stairs holds a golden aspen, Water of Life, and a white cuckoo with knowledge and reviving power.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths SHARAU / HUNKUVAI AND THE HORSE WITH ROUND / VARHAN TULAI HUBUN / ALTIN SHAGOY; lines 11428-11572 confidence: high

Altin rides to the mountain from which golden stairs reach the sky, goes up on his steed, and seeks hoofs, chains, and fetters from the heavenly smiths.

Altin rides to a mountain from which golden stairs reach the sky and ascends them to reach the heavenly smiths.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths THE GODS OF THE BURIATS 125 / CHAPTER XI / MYTHS CONNECTED WITH MONGOL RELIGION / THE IRON HERO; lines 7703-7824 confidence: medium

The Iron Hero makes fire from flint; the flame rises to the ninth heaven and descends to the seventh earth-region, and he invokes the thousand Burkans while sending out smoke.

The Iron Hero makes a flint-fire whose upper flame reaches the ninth heaven and lower flame reaches the seventh earth region, then invokes the thousand Burkans and releases smoke.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths THE GODS OF THE BURIATS 125 / CHAPTER XI / MYTHS CONNECTED WITH MONGOL RELIGION / THE IRON HERO; lines 7953-8074 confidence: high

At Red Mountain are hills of human and animal bones, a hill of flesh, and a stream of blood; many maimed, rich, poor, great, and small people try to climb, fall, lose flesh, and perish.

The Iron Hero reaches a mountain where others die climbing, then ascends through successive animal forms and obtains the Water of Life and Youth at the top.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths THE ORIGIN OF SHAMANS 117 / SACRED TREES AND GROVES / CHAPTER X / THE GODS OF THE BTTBIATS; lines 5681-5718 confidence: high

A tall birch tree is placed in the middle of the yurta with its top through the smoke hole; three swamp sods are put at its roots; “Up this birch tree prayers are supposed to go to the Heavenly Burkans”; afterward a cradle is prepared.

A tall birch tree is placed in the center of the yurta with its top through the smoke hole, and prayers are supposed to go up it to the Heavenly Burkans.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths VARHAN TULAI HUBUN / ALTIN SHAGOY / YERENTE KHAN AND HIS SON SOKTO / O - 3; lines 12319-12449 confidence: medium

Sokto sees a mountain touching the sky; at its foot are skeletons and horse and human bones three times the size of his own horse and body, and he weeps for nine days and nights because the mountain is too steep to climb.

A mountain touches the sky and cannot be climbed by a man; the speaking stallion gives instructions involving a magic tail hair and leaps to the top, after which an obstacle disappears.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths VARHAN TULAI HUBUN / ALTIN SHAGOY / YERENTE KHAN AND HIS SON SOKTO / O - 3; lines 12601-12738 confidence: high

Sokto's horse tells him to go to the sky, tell Esege Malan, and seek help from the seven heavenly smiths; Sokto makes the horse a flint chip and goes as a gray falcon.

Sokto's horse directs him to the sky; Sokto goes there as a gray falcon, consults Esege Malan, and receives assistance from heavenly smiths.
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christian apocrypha

The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAP. II. / CHAP. III. / CHAPTER I. / CHAPTER. II.; lines 17343-17455 confidence: medium

The speaker writes that he is willing to die for God and asks, "Suffer me to be food to the wild beasts."

The speaker asks to be food for wild beasts by whom he says he shall attain unto God, and later says he begins to be a disciple.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAP. II. / CHAP. III. / CHAPTER I. / CHAPTER. II.; lines 17343-17455 confidence: medium

He would rather die for Jesus Christ than rule the earth, seeking "who died for us" and "who rose again for us."

The speaker rejects the ends and kingdoms of the world, desires Jesus Christ, asks to go to God, and seeks to enter pure light.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAP. III. / CHAPTER I. / CHAPTER. II. / CHAPTER III.; lines 17458-17562 confidence: low

“my desire is to die… the fire that is within me does not desire any water… says, Come to the Father.”

The inner fire says to come to the Father, and the speaker says he has risen through mercy if he shall get unto God.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAP. VII. / CHAPTER VIII. / CHAPTER IX. / CHAPTER X.; lines 6542-6744 confidence: high

Phinees, Ada, and Ageus come from Galilee and report seeing Jesus with his eleven disciples on Mount Olivet.

Three witnesses state that they saw Jesus speak with his disciples and then ascend up to heaven.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER I. / CHAPTER II. / CHAPTER III. / CHAPTER IV.; lines 542-594 confidence: high

"went up all the stairs one after another, without the help of any to lead her or lift her"

Mary, still in infancy, ascends all fifteen temple stairs without help, and the narrator identifies this as a miracle showing her future greatness.
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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: medium

The passage introduces holy men as examples; Enoch is found righteous in obedience, translated, and his death is not known.

Enoch is found righteous in obedience, is translated, and his death is not known.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER II. / CHAPTER III. / CHAPTER IV. / CHAPTER V.; lines 9466-9579 confidence: high

Thecla looks for Paul like a lamb looking for its shepherd; she sees the Lord Jesus in Paul's likeness, and he ascends to heaven while she watches.

Thecla sees the Lord Jesus in the likeness of Paul, and the apparition ascends up to heaven while she watches.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER II. / CHAPTER III. / CHAPTER IV. / VISION I.; lines 19114-19331 confidence: low

Heaven opens; the woman Hermas had coveted salutes him from heaven and says she has been taken up to accuse him of sin before the Lord.

The woman says she has been taken up to heaven to accuse Hermas, and heaven opens for her appearance.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER IV. / CHAPTER V. / CHAPTER VI. / CHAPTER VII.; lines 1395-1442 confidence: medium

When Mary is three years old, Joachim invites undefiled daughters of the Hebrews to take lighted lamps so the child will not turn back from the temple of the Lord.

Undefiled daughters carry lighted lamps for Mary, and the group ascends into the temple of the Lord.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER IX. / CHAPTER X. / CHAPTER XI. / CHAPTER XII.; lines 6930-7114 confidence: high

The Jews call for three men; they affirm seeing Jesus talking with disciples in Mount Olivet and ascending to heaven; Annas and Caiaphas examine them separately and receive the same confession.

Three witnesses repeatedly affirm that they saw Jesus talking with disciples on Mount Olivet and ascending up to heaven.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER VII. / CHAPTER VIII. / CHAPTER IX. / CHAPTER X.; lines 10081-10223 confidence: medium

Thecla goes to Seleucia, enlightens many, is conducted by a bright cloud, stays outside the idolatrous city, and is led by the cloud into the mountain Calamon or Rodeon, where she endures temptations of the devil with Christ's help.

A bright cloud conducts Thecla's journey and leads her into a named mountain where she remains for religious trials, teaching, and healing.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER VIII. / CHAPTER IX. / CHAPTER X. / CHAPTER XI.; lines 10226-10370 confidence: low

The narrator calls Thecla first martyr, apostle of God, and virgin; says she lived in journeys and monastic cave life and was translated by the Lord at ninety; her memory is kept on September 24.

The narrator says Thecla was ninety years old when the Lord translated her.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER VIII. / CHAPTER IX. / CHAPTER X. / CHAPTER XI.; lines 6747-6927 confidence: high

Nicodemus says three men swore that they saw Jesus speaking with his disciples on Mount Olivet and ascending to heaven.

Jesus is reported by witnesses as ascending to heaven, and Elijah is cited as a precedent of a prophet taken up to heaven.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER X. / CHAP. XI. / CHAPTER XII. / CHAPTER XIII.; lines 11747-11804 confidence: medium

The passage asks where anyone can flee from God's mighty hand and what world would receive those who run away from him.

The quoted Scripture names heaven, the uttermost parts of earth, and the deep as possible locations of attempted flight, all still within divine presence.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER X. / CHAPTER XI. / CHAPTER XII. / CHAPTER XIII.; lines 15428-15626 confidence: high

When the Son comes he abolishes the Wicked One's season, judges the ungodly, changes the sun, moon, and stars, and rests on the seventh day; the eighth day is linked with Jesus' resurrection, manifestation to disciples, and ascent into heaven.

The eighth day is observed with gladness because Jesus rose from the dead, manifested himself to disciples, and ascended into heaven.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER XI. / CHAPTER XII. / CHAPTER XIII. / CHAPTER XIV.; lines 15629-15812 confidence: medium

The way of light is for one who desires to attain an appointed place and hastens there by works; the hearer must love the maker and glorify the redeemer from death.

The way of light is described as a path by which one hastens through works toward an appointed place.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER XIV. / CHAPTER XV. / CHAPTER XVI. / CHAPTER XVII.; lines 12055-12282 confidence: medium

Christ is called the way to find the Saviour, the high-priest of offerings, defender and helper; through him believers look to the highest heavens, behold his visage as in a glass, have heart-eyes opened, see his light, and taste knowledge of immortality.

Through Christ the addressees look to the highest heavens, see as in a glass, have heart-eyes opened, behold light, and taste knowledge of immortality.
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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 12883-13074 confidence: high

Moses goes up the mount for forty days and nights in fasting; God says the people made graven images and threatens destruction; Moses responds, "Forgive now this people their sin; or if thou wilt not, blot me also out of the book of the living."

Moses goes up the mount, remains in fasting and humiliation, and receives God's speech about the people's sin.
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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: high

The sworn authorities say Jesus was crucified in ignorance; witnesses reported seeing him alive after death, hearing him with disciples, and seeing him ascend into heaven; two witnesses raised by Jesus told of his deeds among the dead.

Witnesses are said to have seen Jesus ascending into the height of the heavens and entering them.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER XV. / REFERENCES TO THE GENERAL EPISTLE OF BARNABAS. / CHAPTER I. / CHAPTER II.; lines 16110-16241 confidence: medium

The addressees rejected perverse doctrine and are called "stones of the temple of the Father," prepared for building and "drawn up on high by the Cross of Christ, as by an engine."

The addressees are temple stones drawn up on high by the Cross as an engine, with the Holy Ghost as rope.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER XVI. / CHAPTER XVII. / CHAPTER XVIII. / CHAPTER XIX.; lines 7755-7871 confidence: high

Jesus makes the sign of the cross upon Adam and all the saints, takes Adam by the right hand, ascends from hell, and all the saints of God follow him.

Jesus takes Adam by the right hand, ascends from hell, and all the saints follow him; the heading states that all ascend with him to Paradise.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER XVI. / CHAPTER XVII. / CHAPTER XVIII. / CHAPTER XIX.; lines 7755-7871 confidence: high

Jesus stretches out his hand and calls the saints; he says they were condemned by the forbidden tree, the devil, and death, but now live by the wood of his cross. The devil is overcome, death conquered, and Jesus takes Adam's hand in peace.

Jesus lays hold on Adam's hand, later takes Adam by the right hand, and leads the ascent from hell.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER XVII. / CHAPTER XVIII. / CHAPTER XIX. / CHAPTER XX.; lines 7874-7980 confidence: high

"I am Enoch, who was translated by the word of God"; Elijah is identified as the Tishbite "who was translated in a fiery chariot."

Enoch is said to be translated by the word of God, Elijah in a fiery chariot, and both have not tasted death.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER XVII. / CHAPTER XVIII. / CHAPTER XIX. / CHAPTER XX.; lines 7874-7980 confidence: medium

Enoch and Elijah have not tasted death, will return at the coming of Antichrist with divine signs and miracles, battle him, be slain at Jerusalem, and be taken up alive again into the clouds after three days and a half.

Enoch and Elijah say they will be slain at Jerusalem and then taken up alive again into the clouds after three days and a half.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER XXI. / CHAPTER XXII. / CHAPTER I. / CHAPTER II.; lines 8352-8513 confidence: high

Jesus must fulfill his mission, be received up, and after ascension send a disciple to cure disease and give life.

Jesus says he must fulfill his mission and then be received up again to the one who sent him; he also refers to his later ascension.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete COMMAND VII. / COMMAND VIII. / COMMAND IX. / COMMAND X.; lines 21788-21992 confidence: medium

The prayer of a sad man is said not always to come up to the altar of God. Prayer accompanied by sadness does not ascend pure, and sadness mixed with the Holy Spirit is compared to wine mingled with vinegar.

The passage says the prayer or requests of a sad man do not ascend pure to the altar of God, and compares sadness mixed with the Holy Spirit to wine mixed with vinegar.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete SIMILITUDE VI. / SIMILITUDE VII. / SIMILITUDE VIII. / SIMILITUDE IX.; lines 24467-24682 confidence: medium

The Angel of Repentance comes after the narrator has written the commands and similitudes, says he will show what the Spirit spoke under the figure of the Church, identifies that Spirit as the Son of God, and recalls that the tower had been shown by the Church as if by a virgin.

A revelatory guide leads the narrator to the height of a mountain, from which he is shown a structured visionary landscape.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete SIMILITUDE VI. / SIMILITUDE VII. / SIMILITUDE VIII. / SIMILITUDE IX.; lines 24684-24897 confidence: medium

Stones are carried through the gate to the builders; the tower is built on a great rock and over the gate; numbered groups of stones rise from the deep and form ranks in the foundation.

Several groups of stones rise out of the deep and are placed in the tower's foundation.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete SIMILITUDE VI. / SIMILITUDE VII. / SIMILITUDE VIII. / SIMILITUDE IX.; lines 25567-25785 confidence: high

The interpreter says the dead must ascend by water, lay aside mortality, and receive the seal of the Son of God; the seal is the water of baptism, in which people go down under death and come up appointed to life.

The seal is identified as the water of baptism; people go down under death and come up appointed to life, and the previously dead go down dead but come up alive.
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greek roman

Myths and Legends of Ancient Greece and Rome CADMUS. / PERSEUS. / THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE.; lines 7432-7522 confidence: medium

The Argo is consecrated to Poseidon, preserved for generations, and eventually placed in the heavens as a brilliant constellation.

After being consecrated and preserved, the Argo is placed in the heavens as a brilliant constellation.
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Myths and Legends of Ancient Greece and Rome CERES. / APHRODITE (VENUS). / VENUS. / HELIOS (SOL).; lines 1985-2069 confidence: medium

Helios is son of Hyperion and Theia; Eos, the Dawn, precedes him, paints mountain tips, and draws aside the veil before his appearance.

Helios rises in the east, drives his chariot, descends in the west, and in later poetry is conveyed back east by a winged boat or cup.
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Myths and Legends of Ancient Greece and Rome CERES. / APHRODITE (VENUS). / VENUS. / HELIOS (SOL).; lines 1985-2069 confidence: high

Helios, son of Hyperion and Theia, rises in the east preceded by Eos, drives a gold fiery chariot with fire-breathing steeds, descends toward the sea, is followed by Selene, and rests on a couch prepared by sea-nymphs.

Helios rises in the east, traverses the sky, descends westward, and in later poetry returns east by a winged vessel.
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Myths and Legends of Ancient Greece and Rome DIANA. / HEPHAESTUS (VULCAN). / VULCAN. / POSEIDON (NEPTUNE).; lines 3296-3398 confidence: high

Triton, Rhoda, and Benthesicyme are children of Poseidon and Amphitrite; giant sons Otus and Ephialtes threaten the gods and try to scale heaven by piling mountains, but Apollo destroys them with arrows.

Otus and Ephialtes try to scale heaven by piling Ossa on Olympus and Pelion on Ossa, but Apollo kills them.
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Myths and Legends of Ancient Greece and Rome EROS (CUPID, AMOR) AND PSYCHE. / HYMEN. / IRIS (THE RAINBOW). / HEBE (JUVENTAS).; lines 5009-5031 confidence: medium

Hebe later became the bride of Heracles after his apotheosis and reception among the immortals.

Heracles is said to be received among the immortals after his apotheosis.
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Myths and Legends of Ancient Greece and Rome FORTUNA. / ANANKE (NECESSITAS). / MOMUS. / EROS (CUPID, AMOR) AND PSYCHE.; lines 4917-4962 confidence: medium

An unnamed voice warns Psyche and instructs her to prepare Charon's toll, a cake for Cerberus, to avoid the banquets of Aides and Persephone, and to return the box unopened; compliance will ensure return to the realms of light.

The warning voice promises safe return to the realms of light, and Zeus admits Psyche among the immortal gods after Eros's intervention.
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Myths and Legends of Ancient Greece and Rome FORTUNA. / ANANKE (NECESSITAS). / MOMUS. / EROS (CUPID, AMOR) AND PSYCHE.; lines 4917-4962 confidence: medium

Eros awakens Psyche with the point of a golden arrow, reproaches her curiosity and folly, persuades Aphrodite to reconcile with her, and induces Zeus to admit her among the immortal gods.

After the underworld errand, failure, rescue, and reconciliation, Eros persuades Zeus to admit Psyche among the immortal gods.
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Myths and Legends of Ancient Greece and Rome IRIS (THE RAINBOW). / HEBE (JUVENTAS). / JUVENTAS. / GANYMEDES.; lines 5033-5050 confidence: high

Ganymedes draws water from a well on Mount Ida; Zeus observes his beauty and sends his eagle to transport him to Olympus.

Ganymedes is carried by Zeus's eagle from Mount Ida to Olympus.
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Myths and Legends of Ancient Greece and Rome IRIS (THE RAINBOW). / HEBE (JUVENTAS). / JUVENTAS. / GANYMEDES.; lines 5033-5050 confidence: high

Ganymedes, youngest son of Tros, king of Troy, draws water from a well on Mount Ida; Zeus sees his beauty, sends his eagle to carry him to Olympus, grants him immortality, and makes him cup-bearer to the gods.

Ganymedes is transported from Mount Ida to Olympus by Zeus's eagle.
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Myths and Legends of Ancient Greece and Rome JUVENTAS. / GANYMEDES. / THE MUSES. / PEGASUS.; lines 5159-5187 confidence: high

Pegasus flies to Mount Olympus, is received by the immortals, is given a place in Zeus's palace, and carries Zeus's thunder and lightning.

Pegasus flies to the top of Mount Olympus, carries Bellerophon aloft, and is associated in the passage's interpretation with the mind soaring heavenwards.
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Myths and Legends of Ancient Greece and Rome JUVENTAS. / GANYMEDES. / THE MUSES. / PEGASUS.; lines 5159-5187 confidence: high

Pegasus spread his wings, flew to the top of Mount Olympus, and was received with delight by the immortals.

Pegasus spreads his wings and immediately flies to the top of Mount Olympus, where the immortals receive him.
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Myths and Legends of Ancient Greece and Rome JUVENTAS. / GANYMEDES. / THE MUSES. / PEGASUS.; lines 5159-5187 confidence: medium

Pegasus let only gods mount him except Bellerophon, whom he carried aloft at Athene's command so Bellerophon could slay the Chimaera with arrows.

At Athene's command, Pegasus carries Bellerophon aloft so that he can slay the Chimaera with arrows.
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Myths and Legends of Ancient Greece and Rome LEMURES (LARVAE) AND LARES. / PENATES. / PUBLIC WORSHIP OF THE ANCIENT GREEKS AND ROMANS. / TEMPLES.; lines 6070-6142 confidence: medium

Greeks in remote times had no shrines, worshipped beneath the sky, and selected high mountain summits to be closer to gods believed to be above the clouds.

The passage states that worshippers selected mountain summits to place themselves in closer communion with gods believed to be above the clouds.
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Myths and Legends of Ancient Greece and Rome MERCURY. / DIONYSUS (BACCHUS). / BACCHUS OR LIBER. / AIDES (PLUTO).; lines 4246-4341 confidence: medium

Tartarus is a gloomy expanse far below Hades, containing fallen Titans, Otus and Ephialtes, and named sufferers including Tityus, Tantalus, Sisyphus, Ixion, and the Danaides.

Otus and Ephialtes are described as attempting to scale Olympus and dethrone its mighty ruler.
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Myths and Legends of Ancient Greece and Rome RHEA (OPS). / DIVISION OF THE WORLD. / THEORIES AS TO THE ORIGIN OF MAN. / THIRD DYNASTY--OLYMPIAN DIVINITIES.; lines 1173-1257 confidence: medium

Callisto, Artemis' huntress attendant, is approached by Zeus in Artemis' form; Hera changes her into a bear; Artemis hunts her; Zeus places her among the stars as Arctos after death.

Callisto is placed among the stars after death, and Philemon and Baucis are transformed into trees after dying together.
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Myths and Legends of Ancient Greece and Rome SATURN. / RHEA (OPS). / DIVISION OF THE WORLD. / THEORIES AS TO THE ORIGIN OF MAN.; lines 746-830 confidence: medium

Brazen Age men are strong, use brass for arms, tools, and dwellings, are hard and warlike; Themis leaves earth, and the gods send them to Hades.

Themis, goddess of Justice, abandons earth because of human wrongdoing and wings her flight back to heaven.
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Myths and Legends of Ancient Greece and Rome STORY OF THE GOLDEN FLEECE. / PELOPS. / HERACLES (HERCULES). / BELLEROPHON.; lines 8325-8402 confidence: high

Iobates gives Bellerophon a share in government and his daughter in marriage; later Bellerophon grows proud, tries to mount to heaven on Pegasus, is punished by Zeus with a gadfly that causes Pegasus to throw him, and thereafter wanders in remorse and melancholy.

Bellerophon attempts to mount to heaven on Pegasus and Zeus punishes him by sending a gadfly, causing Pegasus to throw him to earth.
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Myths and Legends of Ancient Greece and Rome STORY OF THE GOLDEN FLEECE. / PELOPS. / HERACLES (HERCULES). / BELLEROPHON.; lines 8325-8402 confidence: high

Iobates gives Bellerophon rule and his daughter in marriage. Later Bellerophon becomes proud, tries to mount to heaven on Pegasus, and is punished by Zeus, who sends a gadfly; Pegasus throws him, and he wanders in remorse and melancholy.

Bellerophon attempts to mount to heaven on Pegasus; Zeus punishes him by sending a gadfly, causing his fall and later desolation.
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Myths and Legends of Ancient Greece and Rome THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE. / PELOPS. / HERACLES (HERCULES).; lines 8266-8323 confidence: high

At Trachin, Deianeira sees Heracles' suffering and hangs herself; Heracles tells Hyllus to marry Iole, mounts a funeral pyre, asks for it to be lit, and Philoctetes lights it and receives the bow and arrows.

Heracles mounts a funeral pyre, flames rise, Athena descends, and he is carried in a chariot to Olympus and admitted among the immortals.
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Myths and Legends of Ancient Greece and Rome THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE. / PELOPS. / HERACLES (HERCULES).; lines 8266-8323 confidence: high

Flames ascend amid lightning and thunder; Pallas-Athene descends in a cloud and carries Heracles in a chariot to Olympus.

After the pyre is lit, flames rise and Athene carries Heracles in a chariot to Olympus, where he is admitted among the immortals.
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Myths and Legends of Ancient Greece and Rome THEMIS. / VESTA. / CERES. / APHRODITE (VENUS).; lines 1878-1983 confidence: high

Aphrodite/Venus is described as daughter of Zeus and the sea-nymph Dione, goddess of Love and Beauty; Dione gives birth beneath the waves and Aphrodite ascends from ocean-depths to Olympus.

Aphrodite ascends from ocean-depths to the snow-capped summits of Olympus after birth beneath the waves.
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Myths and Legends of Ancient Greece and Rome THEMIS. / VESTA. / CERES. / APHRODITE (VENUS).; lines 1878-1983 confidence: high

Dione gives birth to Aphrodite beneath the waves; Aphrodite ascends from the ocean-depths to Olympus.

Aphrodite is born beneath the waves and ascends from the ocean-depths to Olympus; another account has her arise from sea-foam and travel to Cyprus and Olympus.
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Myths and Legends of Ancient Greece and Rome VENUS. / HELIOS (SOL). / EOS (AURORA). / PHOEBUS-APOLLO.; lines 2200-2277 confidence: high

Apollo asks for lyre and bow, says he will foretell the future in oracles, and ascends to Olympus, where the gods acclaim him as a glorious son of Zeus.

Apollo ascends to Olympus and is received with acclamation by the celestial gods.
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Myths and Legends of Ancient Greece and Rome VENUS. / HELIOS (SOL). / EOS (AURORA). / PHOEBUS-APOLLO.; lines 2200-2277 confidence: medium

Apollo requests a lyre and bow, says he will foretell the future in oracles and announce Zeus’s will, then ascends to Olympus and is welcomed by the gods.

Apollo ascends to Olympus and is received into the assembly of celestial gods.
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Myths and Legends of Ancient Greece and Rome VESTALIA. / PART II.--LEGENDS. / CADMUS. / PERSEUS.; lines 6834-6902 confidence: high

Daedalus grows weary of exile and of being kept almost prisoner by Minos; he contrives wings for himself and Icarus, trains Icarus, and they begin their flight.

Daedalus, kept almost prisoner by Minos, contrives wings for himself and Icarus and begins a flight from Crete.
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Myths and Legends of Ancient Greece and Rome VESTALIA. / PART II.--LEGENDS. / CADMUS. / PERSEUS.; lines 6834-6902 confidence: high

Daedalus grows weary of exile and of being kept almost prisoner by Minos; he contrives wings for himself and Icarus, trains Icarus, and they begin their flight.

Icarus forgets Daedalus's warning, approaches the sun, loses his wings when the wax melts, falls into the sea, and drowns.
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Myths and Legends of Ancient Greece and Rome VESTALIA. / PART II.--LEGENDS. / CADMUS. / PERSEUS.; lines 6834-6902 confidence: high

Daedalus tires of exile and near imprisonment by Minos, contrives wings for himself and Icarus, and trains his son to use them.

Daedalus, kept almost a prisoner, makes wings for himself and Icarus and uses them to flee Crete.
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Myths and Legends of Ancient Greece and Rome VICTORIA. / HERMES (MERCURY). / MERCURY. / DIONYSUS (BACCHUS).; lines 4043-4125 confidence: medium

Dionysus descends to the realm of shades, retrieves his mother, conducts her to Olympus, and she is admitted among the immortal gods as Thyone.

Dionysus descends to the realm of shades, finds his mother, and conducts her upward to Olympus, where she is admitted among the gods.
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Myths and Legends of Ancient Greece and Rome VICTORIA. / HERMES (MERCURY). / MERCURY. / DIONYSUS (BACCHUS).; lines 4043-4125 confidence: high

Dionysus descends to the realm of shades to find his mother and brings her to Olympus, where as Thyone she joins the immortal gods.

Dionysus descends to the realm of shades for his mother and conducts her to Olympus, where she is admitted among the immortal gods.
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melanesian

The History of Melanesian Society, Volume 1 CHAPTER III / BANKS ISLANDS / W0ME.TELOA / KWOROKWOROLA VA; lines 3813-3985 confidence: high

Prepared and red-painted trees are set up; women leave; men play meretang; six conch-shells are blown; cycas trees by the gamal are 'the sign that a man has ascended in the Sukwe.'

The passage explicitly says a man has ascended in the Sukwe and describes public tree signs of that ascent.
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The History of Melanesian Society, Volume 2 CHAPTER XXVI / KAVA AND BETEL / CHAPTER XXVII / BELIEFS AND CEREMONIAL CONNECTED WITH DEATH; lines 12492-12590 confidence: medium

The passage reports Polynesian cases of differentiated afterlife destinies: in the Marquesas chiefs and higher gods inhabit a sky paradise while lesser gods and common people inhabit the underworld; in Tahiti chiefs and Areois go to heaven above high mountains, with priestly mediation for friends, while others go to Po; in New Zealand chiefs may go to heaven and lower-rank people to Po or Night under the earth.

The passage reports Polynesian examples where chiefs, higher gods, or Areois go to sky or heaven destinations, while ordinary or inferior-rank people go to an underworld or Po.
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The History of Melanesian Society, Volume 2 CHAPTER XXXVI / LANGUAGE / CHAPTER XXXVII / THE BISMARCK ARCHIPELAGO; lines 24925-25022 confidence: high

One Ingiet branch annually performs the Kinao ceremony, erecting a large tower-like structure on lopped tree branches; the tower is 20 to 25 metres high, narrows upward, and ends in a canoe-shaped platform reached by climbing inside.

The Kinao ceremony involves a tower erected on a tree, climbing within the tower to a high platform, and the initiation of boys.
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The History of Melanesian Society, Volume 2 CHAPTER XXXVI / LANGUAGE / CHAPTER XXXVII / THE BISMARCK ARCHIPELAGO; lines 26316-26417 confidence: medium

The author suggests that cremation may be associated with belief that the dead go to the sun or another part of the sky, a home reached by air; if corpse orientation relates to the direction of the future home, the upright position would suit a sky home.

The author suggests that cremation may imply that the dead go to the sun or sky, and notes definite evidence for dead going to the sky in eastern Polynesia and New Zealand.
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The Melanesians of British New Guinea CHAPTER XXV / RELIGION. / SPIRITUAL BEINGS, / OA ROVE.; lines 16872-16969 confidence: high

While the women sleep, Oa Rove carries them and the canoe upward toward the sky, stops on a high mountain, and water passed by the women falls to earth and gives rise to crotons.

Oa Rove carries the sleeping women and the canoe upward toward the sky before stopping on a high mountain.
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The Melanesians of British New Guinea CHAPTER XXV / RELIGION. / SPIRITUAL BEINGS, / OA ROVE.; lines 16971-17078 confidence: medium

Oa Rove gathers women for fishing, changes into a big fish and wallaby, resumes his form, pounds shrub twigs and throws them into the river so many fish die, then the party sleeps and wakes as the ground rises with the village far below.

The women see the ground rising and their village far below; another variant describes bodies falling from the skies while spirits stay with Oa Rove.
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The Melanesians of British New Guinea CHAPTER XXXII / NOTE ON POKAO. / CHAPTER XXXIII / I. THE BIRTH OF THE SUN.; lines 22254-22375 confidence: high

At the beach the great fish takes Dudugera in its mouth to a far-away eastern country; Dudugera instructs his mother's relations to move crops and dwellings beneath the rock Duyau and says he will climb a pandanus into the sky, after which trees, plants, and people will die except his obedient friends.

Dudugera says he will climb into a pandanus and from there into the sky.
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The Melanesians of British New Guinea GEOGRAPHICAL AND SOCIAL RELATIONS. / S. N. G. / CHAPTER L / CLANS AND TOTEMS.; lines 37486-37647 confidence: high

The linked totems are explained by a myth said to resemble one from the Marshall Bennets: the world was originally colonized from Tuma, the other world, when Topileta sent men and women upward because Tuma was becoming overpopulated and famine was feared.

The myth says people are sent from Tuma to the upper world and emerge from the lower world through a deep hole.
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The Melanesians of British New Guinea GEOGRAPHICAL AND SOCIAL RELATIONS. / S. N. G. / CHAPTER L / CLANS AND TOTEMS.; lines 37890-38041 confidence: medium

An Iwa legend says that each clan came out of a different hole in the ground, emerged into the upper world with its totem animals, and had totem plants growing near the hole.

The legend states that each clan came out of a different hole in the ground and emerged into the upper world; the fish-hawk people are described as ascending from Okaipwas.
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The Melanesians of British New Guinea KIRIWINA / KITAVA / CHAPTER XLIX / GEOGRAPHICAL AND SOCIAL RELATIONS.; lines 37120-37213 confidence: low

Iwa, Gawa, Kwaiawata, and Kitava are described as elevated atolls with high reef edges, terraces, steep cliff faces, and in some places ladders used to scale sheer cliffs; old lagoon floors are fertile.

The passage repeatedly describes ascending terraced elevated atolls, climbing a near-vertical cliff face, and using ladders to scale sheer cliffs.
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The Melanesians of British New Guinea LIST OF TEXT FIGURES / FIG. PAGE / FIG. PAGE / ERRATA; lines 2061-2156 confidence: medium

A Sinaugolo legend says they came from an ancestral cave on Mount Taborogoro with one carved post, used it as a model for three more, and made these posts the corners of the first Sinaugolo dubu.

The Sinaugolo are said to come from an ancestral cave, and another legend says the Garia and Sinaugolo lived in a hole in the earth before reaching the surface.
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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 23057-23183 confidence: medium

The boy’s parents search for him, find him, and give him three spears: peto wood, common wood, and kakoro wood; he climbs a tall coconut palm.

The boy climbs a coconut palm and defends himself from climbers; the girl later climbs a wakola tree over the sea.
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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

On following days the old woman cuts off the forearm, upper arm, shoulder, and breast; after the mother's cry ceases, the children say she is dead and decide to hide from the hag.

The children expect the hag to kill them, use the gomida tree to climb into a palm, and remain in the palm above her.
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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 eldest gathers stinging creatures including beetles, spiders, snakes, scorpions, centipedes, wasps, and ants; the second-born gathers food, cups, bamboo-knives, and utensils; the eldest calls on the gomida tree to bend down.

The eldest child calls to the gomida tree, which bends down and then straightens to carry the children upward toward the palm.
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The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTEE IX. / PEAYERS. / CHAPTER X. / SPIRITS.; lines 7244-7332 confidence: high

Qat runs to his brothers in the tree, Qasavara climbs after him, and Qat repeatedly commands the casuarina to lengthen, carrying Qat and his brothers away until the tree top reaches the sky.

The casuarina-tree lengthens in response to Qat's commands until its top reaches the sky and then bends down to Tatgan, allowing Qat and his brothers to descend elsewhere.
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The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTEE IX. / PEAYERS. / CHAPTER X. / SPIRITS.; lines 7414-7501 confidence: medium

The boy learns from his mother that his father is in heaven. She makes him a bow and flowering-reed arrow; he shoots the sky, and the reed becomes like a banyan aerial root, which they climb. They find Tagaro in a salite-tree making fruit-images of himself; he gives one to the boy, the mother recognizes it, and Tagaro cuts the line and returns to heaven while they descend to Atambulu.

The boy shoots a reed arrow into the sky; it becomes like an aerial root of a banyan, and the boy and mother climb it to heaven.
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The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTEE IX. / PEAYERS. / CHAPTER X. / SPIRITS.; lines 7503-7594 confidence: high

Tagaro, or Qatu in the Maewo story, marries a winged woman from heaven; women with bat-like webbed wings fly down to bathe, remove wings, and Tagaro steals one pair and hides them by the main pillar before taking the wingless woman as wife.

Tagaro steals a heavenly woman's wings, takes her as wife, and she later recovers the wings and flies back to heaven.
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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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The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTER V. / SECEET SOCIETIES AND MYSTERIES. / CHAPTEE VI. / SOCIETIES. CLUBS.; lines 4834-4934 confidence: medium

The Suqe is social, women are strictly excluded, and unseen powers are sought through fasting, sacrifices, and prayers for advancement through degrees.

Advancement is described as mounting successive degrees through mana and unseen aid, culminating in the Wetuka title described as if the man had reached the sky.
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The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTER V. / SECEET SOCIETIES AND MYSTERIES. / CHAPTEE VI. / SOCIETIES. CLUBS.; lines 4834-4934 confidence: medium

Banks' Islands stories are said to feature a poor lad or orphan, the fortunate Youth, who rises to greatness by the Suqe instead of marrying the king's daughter.

The passage reports a Banks' Islands story pattern in which a poor lad or orphan becomes the fortunate Youth and gains greatness by taking the highest Suqe grade.
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The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTER XIX. / STORIES. / I. ANIMAL STORIES. / III. WONDER TALES.; lines 15638-15736 confidence: medium

Marawhihi sees a banyan branch over the pit and instructs the men to shoot arrows one into another until the shafts reach down; he climbs out first and the others follow.

Marawhihi has arrows shot one into another toward a banyan branch until their shafts form a climbable line out of the pit.
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The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTER XIX. / STORIES. / I. ANIMAL STORIES. / III. WONDER TALES.; lines 15984-16071 confidence: high

The husband beats her and says, “You don't belong down here below, you belong above the sky... Get back into your own country.”

The husband says the woman belongs above the sky, she says she will return to her own country, and she rises into the clouds.
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The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTER XIX. / STORIES. / I. ANIMAL STORIES. / III. WONDER TALES.; lines 15984-16071 confidence: high

The woman gathers banyan leaves, sets them on fire, tells the child to sit, crosses to the other side of the fire, and goes up in the smoke into the clouds while the child cries beside the fire.

The woman burns banyan leaves, and the smoke rises straight into the clouds while she ascends in it.
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The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTER XIX. / STORIES. / I. ANIMAL STORIES. / III. WONDER TALES.; lines 15984-16071 confidence: medium

The note says the man seeks help from birds and living creatures; Spider agrees, spins a line from earth to heaven, carries the man and child upward, and in heaven the child calls to and recognizes its mother.

The editorial note says Spider spins a line from earth to heaven and carries the man and child safely up.
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The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTER XIX. / STORIES. / I. ANIMAL STORIES. / III. WONDER TALES.; lines 16565-16678 confidence: high

Qat kills his pigs, prepares many arrows, shoots them up until they reach the sky, sees a banyan root following the arrows, and climbs up to heaven with pig flesh to seek his wife.

Qat shoots arrows to the sky, a banyan root follows the arrows, and he climbs up to heaven to seek his wife.
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The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTER XV. / DEATH. BURIAL. AFTER DEATH. / CHAPTER XVI / ARTS OF LIFE.; lines 12652-12756 confidence: medium

Tree-houses, vako, in Ysabel are said to be refuges from head-hunters; one mounted by Bishop Patteson stood ninety-four feet above the ground and was reached by ladder from a fortified rock.

Tree-houses in Ysabel are described as refuges from head-hunters, including one ninety-four feet above the ground reached by ladder.
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The Melanesians: Studies in Their Anthropology and Folk-Lore LIST OF ILLUSTRATIONS. / NOTE. / CHAPTER I. / INTRODUCTORY.; lines 1118-1204 confidence: medium

A native lad from Mota said he and a companion climbed to the crater, found bare stones, black water covered by black cloud, heavy darkness, and a huge bird, and fled in awe and horror.

The Mota lad and companion mount to a crater, encounter black water, cloud, darkness, and a huge bird, and flee in fear.
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The Melanesians: Studies in Their Anthropology and Folk-Lore MISCELLANEOUS. / CHAPTER XIX. / STORIES. / I. ANIMAL STORIES.; lines 15325-15442 confidence: high

Kamakajaku follows the Sun upward to the village of the Sun's children and says he came from earth after dipping salt-water and being swallowed by a big fish.

Kamakajaku goes to the village above and is later lowered back to earth by a house tied to cane.
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mesopotamian

Assyrian and Babylonian Literature: Selected Translations ADAPA AND THE SOUTH-WIND / ADAPA AND THE SOUTH-WIND 315 / ADAPA AND THE SOUTH-WIND 317 / THE STORY OF ETANA; lines 20047-20074 confidence: high

The eagle says it will eat the young of the serpent, ascend and spy from the height of heaven, swoop down upon the top of the tree, and eat the brood.

The eagle says it will ascend, spy from the height of heaven, and then swoop down upon the tree-top.
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Assyrian and Babylonian Literature: Selected Translations ADAPA AND THE SOUTH-WIND 317 / THE STORY OF ETANA / THE STORY OF ETANA 319 / THE STORY OF ETANA 321; lines 20191-20290 confidence: high

The eagle carries Etana up to heaven; Etana clings to the eagle's wings, they see heavenly gates, worship at gates of named deities, and Etana approaches a throne with lions beneath it that jump up and frighten him.

The eagle carries Etana upward toward heaven; the passage describes divine gates, worship, continued ascent, and the shrinking appearance of land and sea below.
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Assyrian and Babylonian Literature: Selected Translations ANNALS OF ASHURBANIPAL 115 / ANNALS OF ASHURBANIPAL / ANNALS OF ASHURBANIPAL / ANNALS OF ASHURBANIPAL 121; lines 9656-9739 confidence: medium

Fugitives flee to an impassable mountain; the royal speaker places watches over cisterns and springs, cuts off water necessary to life, allows only occasional drink, and the fugitives die of thirst or drink camel blood and entrail water.

Opponents flee upward to an impassable mountain and occupy it as refuge, but the royal speaker captures them there.
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Assyrian and Babylonian Literature: Selected Translations ASSYRIAN AND BABYLONIAN LITERATURE / INSCRIPTION OF SHALMANESER II 35 / INSCRIPTION OF SHALMANESER II 37 / INSCRIPTION OF SHALMANESER II; lines 5935-6029 confidence: medium

The speaker advances to Arzashku; Arramu of Urartu fears and goes up to Adduri; the speaker climbs after him, fights in the mountains, kills 3,400 fighting men, compares his destruction to Ramman’s rain, dyes the mountain with blood, and takes Arramu’s possessions from the mountain.

Arramu goes up into the mountains, the speaker climbs after him, fights there, and later describes Arramu climbing difficult mountains to save his life.
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Assyrian and Babylonian Literature: Selected Translations HANIGALBAT / CYLINDER A OF ESARHADDON 83 / CYLINDER A OF ESARHADDON 85 / CYLINDER A OF ESARHADDON 87; lines 8056-8138 confidence: high

The gods and goddesses residing in Babylon ascend to heaven, and the people dwelling there are apportioned to bonds and bands and enter slavery.

The gods and goddesses residing in Babylon are said to ascend to heaven after the city's ruin.
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Assyrian and Babylonian Literature: Selected Translations INSCRIPTION OF SHALMANESER II 35 / INSCRIPTION OF SHALMANESER II 37 / INSCRIPTION OF SHALMANESER II / INSCRIPTION OF SHALMANESER II 41; lines 6032-6120 confidence: medium

Ahuni makes the peak of Mount Shitamrat, described as hanging from the skies like a cloud, his stronghold; the speaker advances there by command of Ashur and Nergal, where no earlier kings had approached.

Mount Shitamrat is described as a peak hanging from the skies like a cloud; the speaker climbs it on foot and destroys the stronghold.
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Assyrian and Babylonian Literature: Selected Translations INSCRIPTION OF SHALMANESER II / ASSYRIAN AND BABYLONIAN LITERATURE / INSCRIPTION OF SHALMANESER II 35 / INSCRIPTION OF SHALMANESER II 37; lines 5845-5932 confidence: medium

The king overwhelms western cities, receives sea-coast tribute, sets up an image above the sea, cuts cedar and cypress in Hamani, and sets an image at Atalur where an image of Ashur-irbi was erected.

The king goes up to Hamani, cuts cedar and cypress, and sets an image at Atalur near an earlier royal image.
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Assyrian and Babylonian Literature: Selected Translations INSCRIPTION OF AGUMKAKRIME 5 / INSCRIPTION OF RAMMAN-NIRARI I 7 / INSCRIPTION OF TIGLATH-PILESER I 13 / INSCRIPTION OF TIGLATH-PILESER I 15; lines 4839-4930 confidence: medium

Ashur is said to empower the narrator's weapons; the narrator marches with chariots and veterans against Mildish, crosses difficult mountains and Mount Aruma, advances on foot, defeats soldiers, takes booty, burns cities, and imposes hostages, taxes, and tribute.

The campaigns repeatedly involve difficult mountains, opening mountain paths, pursuit to inaccessible peaks, and a command to ascend mountains no king had previously ascended.
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Assyrian and Babylonian Literature: Selected Translations INSCRIPTION OF AGUMKAKRIME 5 / INSCRIPTION OF RAMMAN-NIRARI I 7 / INSCRIPTION OF TIGLATH-PILESER I 13 / INSCRIPTION OF TIGLATH-PILESER I 15; lines 4932-5015 confidence: medium

The speaker assembles chariots and troops, marches between difficult mountains, leaves chariots in the plain, ascends on foot, and defeats Kurteans fortified on Mount Azutabgis.

The speaker leaves chariots behind and ascends difficult mountains on foot, fighting enemies fortified on mountain peaks; later campaigns also emphasize difficult mountains with dagger-like peaks.
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Assyrian and Babylonian Literature: Selected Translations INTRODUCTION XV / XX ASSYRIAN AND BABYLONIAN LITERATURE / INTRODUCTION XXV / XXX ASSYRIAN AND BABYLONIAN LITERATURE; lines 2301-2399 confidence: high

The passage says that, as in other nations' mythologies, Etana and Adapa are daring mortals brought into conflict with the gods by presumption; both journey to heaven, one by his own devices and the other by summons from Anu.

Etana and Adapa are described as daring mortals brought into conflict with the gods by presumption and as journeying to heaven.
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Assyrian and Babylonian Literature: Selected Translations TABLET V / THE GILGAMESH NARRATIVE 337 / TABLET VI / THE GILGAMESH NARRATIVE 339; lines 21161-21220 confidence: high

Ishtar hears the words, becomes enraged, goes up into heaven, and comes to Anu her father and Antum her mother.

Ishtar becomes enraged, goes up into heaven, comes to Anu and Antum, and asks Anu her father to create the heaven-bull.
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Assyrian and Babylonian Literature: Selected Translations THE MERODACHBALADAN STONE 65 / THE MERODACHBALADAN STONE 67 / TAYLOR CYLINDER OF SENNACHERIB 69 / TAYLOR CYLINDER OF SENNACHERIB 73; lines 7444-7527 confidence: medium

In the fifth campaign, mountain peoples dwell like eagle nests on Mount Nipur; the narrator crosses clefts, ravines, torrents, and high waters, climbs like a mountain goat, defeats them on the peaks, and burns their cities with fire.

The narrator describes climbing steep peaks, crossing ravines and torrents, reaching mountain dwellers, and pursuing enemies on high peaks.
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Assyrian and Babylonian Literature: Selected Translations THE STORY OF ETANA / THE STORY OF ETANA 319 / THE STORY OF ETANA 321 / THE STORY OF ETANA 323; lines 20293-20325 confidence: high

The eagle carries Etana for four and then six hours, addresses him as friend, and says that the sea has become like the water-ditch of a gardener.

The eagle carries Etana upward until they reach the heaven of Anu and the gate of Anu, Bel, and Ea.
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Assyrian and Babylonian Literature: Selected Translations THE LEGEND OF DIBBARA, THE PLAGUE GOD 311 / THE LEGEND OF DIBBARA, THE PLAGUE GOD 313 / ADAPA AND THE SOUTH-WIND / ADAPA AND THE SOUTH-WIND 315; lines 19838-19961 confidence: high

Anu asks his messenger Ilabrat why the south-wind has not blown for seven days; Ilabrat answers that Adapa, son of Ea, has broken the south-wind's wing; Anu orders that Adapa be brought before him.

Anu orders Adapa brought before him, and the messenger makes Adapa take the road to heaven, where he goes up and reaches Anu's gate.
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Assyrian and Babylonian Literature: Selected Translations THE LEGEND OF DIBBARA, THE PLAGUE GOD 313 / ADAPA AND THE SOUTH-WIND / ADAPA AND THE SOUTH-WIND 315 / ADAPA AND THE SOUTH-WIND 317; lines 19964-20044 confidence: medium

Adapa enters Anu's presence; Anu, called king, asks why he broke the wing of the south-wind.

Adapa enters Anu's presence among divine beings and is later ordered to be led back to his land.
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Cuneiform Parallels to the Old Testament IX. THE LEGEND OF SARGON, KING / HYMNS AND PRAYERS / HYMNS AND PRAYERS / PRAYER OF THE RAISING OF THE HAND TO ISHTAR; lines 10488-10685 confidence: medium

The hymn says Ishtar rises above the earth and journeys forth; it compares her to a leopard and lion, calls her a virgin ornament of the heavens, and calls her sister of Shamash.

Ishtar is described as rising above earth and repeatedly says she arises to give omens in heaven.
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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: medium

Sargon claims deeds involving mighty mountains, bronze axes, upper and lower mountains, the Country of the Sea, Dilmun, and Dur-ilu.

Sargon claims to destroy mighty mountains with bronze axes, climb upper mountains, and burst through lower mountains; a later king is instructed to repeat such acts.
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Cuneiform Parallels to the Old Testament NINTH TABLET / TENTH TABLET / ELEVENTH TABLET / TWELFTH TABLET; lines 7689-7799 confidence: medium

Xisuthros leaves the ship with his wife, daughter, and pilot; he bows to earth, erects an altar, offers sacrifice, and vanishes with those companions.

After sacrifice Xisuthros vanishes, and a heavenly voice says that because of his piety or fear of the gods he has gone to dwell with them.
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Cuneiform Parallels to the Old Testament PRAYER OF THE RAISING OF THE HAND TO ISHTAR / NIN GA8AN HAR-8AG-KALAM-MA BAR-ZU / WISDOM LITERATURE / WISDOM LITERATURE; lines 10945-11240 confidence: medium

“If it go well with them, they speak of climbing up to heaven; If they be in trouble, they talk of going down to hell.”

The text says people speak of climbing to heaven in prosperity and going down to hell in trouble.
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Cuneiform Parallels to the Old Testament TABLET / TABLET XO. 3 / NO. 2 / TABLET NO. 3; lines 5618-5652 confidence: medium

“Adapa is to wear mourning at heaven's portal, as though for Tammuz and Gishzida” and thereby arouse interest and sympathy; the ruse succeeds.

Adapa is located at heaven's portal or gate of Anu and is named before Anu in Tablet No. 3.
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Cuneiform Parallels to the Old Testament TABLET NO. 3 / TABLET NO. 3 / TABLET NO. 3 / THE MYTH OF ADAPA; lines 5542-5586 confidence: high

“to heaven ... (When) thou comest up”

The addressed person is told to come up to heaven.
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Cuneiform Parallels to the Old Testament TABLET NO. 3 / THE MYTH OF ADAPA / TABLET / TABLET XO. 3; lines 5588-5616 confidence: high

Adapa is told that he shall go before King Anu and must not fail the order but keep the speaker's word.

Adapa is told to go before King Anu and to come up to heaven toward Anu's door.
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Cuneiform Parallels to the Old Testament TABLET XO. 3 / NO. 2 / TABLET NO. 3 / TABLET NO. 2; lines 5654-5814 confidence: high

The messenger of Anu says Adapa broke the South Wind's wing and should be brought before Anu; Adapa takes the road to Heaven and ascends.

Adapa is made to take the road to Heaven and ascends to appear before Anu.
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Cuneiform Parallels to the Old Testament THE 8EVENTH TABLET / THE WORLD BY MARDUK / INCANTATION OF THE TOOTHACHE / III. THE MYTH OF ADAPA.1; lines 5206-5280 confidence: medium

Anu calls Adapa to account; Ea advises Adapa how to win pity from Tammuz and Gishzida at heaven's portal and warns him not to eat or drink what is set before him.

Anu calls Adapa to account, and Ea prepares him for an encounter at heaven's portal.
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Cuneiform Parallels to the Old Testament THIRD TABLET / FOURTH TABLET / FIFTH TABLET / SIXTH TABLET; lines 6259-6319 confidence: high

Ishtar, enraged by the refusal, ascends to heaven to her father Anu; at her request Anu creates a bull and sends it to Uruk to destroy Gilgamesh.

Ishtar mounts up to heaven to her father Anu in order to seek vengeance.
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Cuneiform Parallels to the Old Testament VIII. NERGAL AND ERESHKIGAL1 / IX. THE LEGEND OF SARGON, KING / HYMNS AND PRAYERS / HYMNS AND PRAYERS; lines 9307-9489 confidence: medium

The deity is described as a mighty leader whose inner being no god understands, a hastening steed opening the road for the gods, marching from the base to the height of heaven, opening the door of heaven, and granting light to all men.

The deity moves from the base to the height of heaven, opens heaven's door, and grants light to all men.
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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 1722-1890 confidence: medium

Ishtar hears Gilgamish, bursts into rage, and goes up to Heaven to Anu her father and Antu her mother.

After Gilgamish's speech, Ishtar bursts into rage and goes up to Heaven to Anu her father and Antu her mother.
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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 3498-3637 confidence: medium

The supplied notes interpret the seine and net as a euphemism for Enkidu’s death and state that Gilgamish attempts to raise Enkidu by contravening the mourning customs.

The passage includes a cry for Enkidu to ascend out of the earth after Gilgamish’s mourning-related actions.
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mongol

Gessar Khan HE RESTORED PEACE TO KEEME-KHAN AND / AO WM / IV. THE VALLEY OF PLEASANT WINDS / V. THE TWELVE-HEADED GIANT; lines 2732-2908 confidence: medium

Gessar travels toward the twelve-headed giant’s realm, climbs a high mountain, and calls to his three sisters; he says the giant has stolen Lady Aralgo.

Gessar climbs to a mountain summit and calls to his sisters for counsel and wisdom before facing the next ordeal.
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Gessar Khan HE RESTORED PEACE TO KEEME-KHAN AND / AO WM / IV. THE VALLEY OF PLEASANT WINDS / V. THE TWELVE-HEADED GIANT; lines 2910-3037 confidence: medium

Gessar asks a camel herdsman where the giant’s castle lies; the herdsman says it is on the summit of the highest mountain.

The path to the giant’s castle rises through ridges and ends at a lofty, mist-shrouded peak where the castle stands.
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Gessar Khan HE RESTORED PEACE TO KEEME-KHAN AND / AO WM / IV. THE VALLEY OF PLEASANT WINDS / V. THE TWELVE-HEADED GIANT; lines 3039-3173 confidence: high

At a mist-covered peak, Gessar casts nets into the sky; “in his golden net he snared the sun, and the moon in his silver net,” then ascends by their light.

Gessar snares the sun and moon in golden and silver nets to light his way up a mist-shrouded peak.
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Gessar Khan HE RESTORED PEACE TO KEEME-KHAN AND / AO WM / IV. THE VALLEY OF PLEASANT WINDS / V. THE TWELVE-HEADED GIANT; lines 3039-3173 confidence: high

Gessar sees the giant’s castle but no portal, and tells the wonder-steed to bear him aloft and set him inside the walls.

The castle has no portal available to Gessar, so the wonder-steed soars over the wall and places him inside.
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Gessar Khan HE RESTORED PEACE TO KEEME-KHAN AND / AO WM / IV. THE VALLEY OF PLEASANT WINDS / V. THE TWELVE-HEADED GIANT; lines 3039-3173 confidence: medium

Gessar praises the steed and sends him to Sumeru to rest in Kormuzda’s heavenly stalls until needed again.

The Keeper lowers a ladder from Sumeru’s silver peak and the wonder-steed ascends to Sumeru by a chain ladder.
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Gessar Khan IDA ZEITLIN. / CONTENTS / VII. OF THE TREACHERY OF THE VILE CHOTONG, WHEREBY THE / CAPTIVITY; lines 533-676 confidence: medium

“Amurtsheela the Fair bore three daughters, and their beauty was as the brightness of clear crystal, and as the burning of a radiant flame.”

Three daughters born to Amurtsheela are carried upward to Sumeru by three elephants descending from the sky; Amurtsheela addresses the takers as shining gods.
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Gessar Khan VI. THE THREE SHIRAIGOL KHANS / VII. THE TREACHERY OF CHOTONG / LADY ROGMO AND BEAR HER INTO CAPTIVITY. / SY JIMS; lines 5604-5715 confidence: high

"Shikeer, with the head of a man and the body and tail of a hawk, flew down from the heavens and alighted on Gessar's hand."

Shikeer appears in hawk-human form, is offered restoration to mortal form, refuses earthly dwelling, and ascends to the abode of the high gods.
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Gessar Khan VI. THE THREE SHIRAIGOL KHANS / VII. THE TREACHERY OF CHOTONG / LADY ROGMO AND BEAR HER INTO CAPTIVITY. / SY JIMS; lines 5604-5715 confidence: medium

Gessar permits Shikeer's return; Shikeer bids farewell to Gessar, the thirty heroes, and Sanglun, soars aloft with the sisters before him, is received by Kormuzda, and dwells with his winged charger on Sumeru.

After ascending to the high gods, Shikeer dwells on Sumeru and does not return to earth.
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Gessar Khan VII. OF THE TREACHERY OF THE VILE CHOTONG, WHEREBY THE / CAPTIVITY / HE RESTORED PEACE TO KEEME-KHAN AND / AO WM; lines 2150-2243 confidence: medium

Gessar reaches a high mountain, looks down upon the world from its summit, becomes weary, invokes Kormuzda, and says he would tarry on the mountain-top.

Gessar reaches a high mountain, looks down upon the world, wishes to remain there, and is counseled by his sisters to continue rather than rest on the summit.
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Sagas from the Far East HOW NARAN GEREL SWORE FALSELY AND YET TOLD THE TRUTH. / NOTES. / PREFACE. / DEDICATION.; lines 8924-9006 confidence: medium

The Abgarus tradition is reported: the king asks the Lord in Judaea to visit and heal him; the Lord says he must do his sender’s work, return above, and after his Ascension send an apostle. St. Thomas and Thaddæus are said to have preached east of Syria, with successors travelling farther east.

In the Abgarus tradition, the Lord says he must return above and that after his Ascension he will send an apostle.
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Sagas from the Far East Sagas from the Far East / MDCCCLXXIII. / PREFACE.; lines 287-378 confidence: low

"Götter und vergötterte Menschen" tower above ordinary human form; "Alles hat einen riesenhaften Aufschwung zur himmlischen Welt."

The German quotation describes a giant upward sweep toward the heavenly world involving gods and deified humans.
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Sagas from the Far East TALE II. / THE GOLD-SPITTING PRINCE. / TALE III. / HOW THE SCHIMNU-KHAN WAS SLAIN.; lines 1610-1725 confidence: high

In the cave Massang finds three cherry-stones, plants them with a conditional wish, sleeps many years with the Schimnu corpse as a pillow, wakes to three cherry-trees reaching the top, and climbs out.

Three cherry-stones become cherry-trees reaching the top of the rock, and Massang climbs them to reach the earth.
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Sagas from the Far East TALE II. / THE GOLD-SPITTING PRINCE. / TALE III. / HOW THE SCHIMNU-KHAN WAS SLAIN.; lines 1610-1725 confidence: high

At a well toward evening, Massang sees an enchantingly beautiful maiden; fragrant flowers spring up wherever she steps, and he follows her in awe.

Massang follows a maiden whose footsteps make flowers spring up, and the route ends at the dwelling of the gods and Churmusta.
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Sagas from the Far East TALE II. / THE GOLD-SPITTING PRINCE. / TALE III. / HOW THE SCHIMNU-KHAN WAS SLAIN.; lines 1727-1823 confidence: high

Massang partly draws out the arrow, then casts seven barley-corns toward heaven and plunges the arrow into the centre of the Schimnu-Khan's brain, killing him.

Massang casts seven barley-corns toward heaven; as they reach heaven, an iron chain descends by their track and he climbs to the dwelling of the gods.
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Sagas from the Far East TALE V. / HOW THE SERPENT-GODS WERE PROPITIATED. / TALE VI. / THE TURBULENT SUBJECT.; lines 2680-2706 confidence: medium

The Khan says magic has prevailed over sovereign might; the Siddhi-kur says the Khan has opened his lips, cries that escape from this world is good, and flies out of sight.

After the Khan opens his lips, the Siddhi-kur cries out about escape and speeds through the air out of sight.
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Sagas from the Far East TALE VI. / THE TURBULENT SUBJECT. / TALE VII. / THE WHITE BIRD AND HIS WIFE.; lines 2801-2876 confidence: medium

The woman, still unrested, wanders after her beloved husband, calls him her husband of the bird form, and searches for him everywhere in earth and heaven.

After the husband is carried off, the wife searches in earth and heaven, climbs to the top of a mountain, descends to a stream, and finds him at a sacred Obö.
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Sagas from the Far East TALE XX. / TALE XXI. / TALE XXII. / TALE XXIII.; lines 11209-11286 confidence: medium

A narrow mountain pass in the Lechthal, Tirol, is called either Mangtritt/St. Magnus’ step or Jusalte/Saltus Julii; one tradition links it to Julius Caesar’s leap on horseback, another to its opening for St. Magnus escaping a heathen horde.

The mountain pass is linked to Julius Caesar’s leap and to St. Magnus passing through when it opens for him.
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Sagas from the Far East THE TURBULENT SUBJECT. / TALE VII. / THE WHITE BIRD AND HIS WIFE. / TALE VIII.; lines 2879-2996 confidence: medium

The forged letter claims the dead Khan has left lower life, been reborn in the gods' kingdom, is building a temple, and needs Ânanda the wood-carver; Kun-dgah will explain the way there.

The forged letter says the way and means of reaching the gods' kingdom will be explained by the painter, who then prescribes a smoke-borne ascent from a fire pile.
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Sagas from the Far East THE TURBULENT SUBJECT. / TALE VII. / THE WHITE BIRD AND HIS WIFE. / TALE VIII.; lines 2998-3070 confidence: medium

The forged letter, addressed to Chotolo-Ssakiktschi, says Ânanda has completed his assigned work on the temple above and instructs the Khan to send Kun-dgah the painter by the same way to adorn the work.

The forged command says Kun-dgah should go up by the same way as Ânanda, and Kun-dgah expects to rise on clouds of smoke from the pyre.
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Sagas from the Far East THE VOICE-CHARMER (9). / HOW NARAN GEREL SWORE FALSELY AND YET TOLD THE TRUTH. / NOTES. / PREFACE.; lines 8528-8586 confidence: low

The passage says the Mahâ Bhârata lacks a consecutive reliable settlement account; Bopp likens it to an obelisk covered with hieroglyphics and describes its plan as moving from earth upward to heaven while interweaving many figures and binding earthly and heavenly things.

Bopp’s quoted description of the Mahâ Bhârata presents a movement from earth upward to heaven and a bond between earthly and heavenly things.
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Sagas from the Far East THE WHITE BIRD AND HIS WIFE. / TALE VIII. / TALE IX. / FIVE TO ONE.; lines 3179-3297 confidence: high

The wood-carver's son hews a Garuda-bird from a log and fits it with springs so a seated man can direct it; the painter's son adorns it with colors, making a beautiful bird.

The rich youth uses a wooden Garuda-bird to reach the palace, reveal himself to his wife, and fly away with her.
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Sagas from the Far East THE WHITE SERPENT-KING. / TALE XXIII. / WHAT BECAME OF THE RED-COLOURED DOG. / CONCLUSION OF THE ADVENTURES OF THE WELL-AND-WISE-WALKING KHAN.; lines 6438-6507 confidence: medium

Gandharva names his son Vikramâditja, foretells the handmaid’s son Bhartrihari as Vikramâditja’s servant, and goes up to deva’s paradise.

After naming Vikramâditja and foretelling Bhartrihari’s service, Gandharva goes up to deva’s paradise.
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The Mongols - A History EMPIRE BUILDERS / CHAPTER V / JINGHIS KHAN'S TRIUMPHANT ADVANCE BEYOND THE GREAT / WALL OF CHINA; lines 3760-3843 confidence: medium

Jinghis appoints Tuguchar to guard the home lands, leaves the Kerulon to subdue China, visits a mountain summit, loosens his kaftan, puts his girdle around his neck, and calls High or Boundless Heaven for vengeance and aid, including men and spirits.

Jinghis visits a mountain summit before leaving his native place and prays to High Heaven for aid in the coming invasion.
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The Mongols - A History EMPIRE BUILDERS / CHAPTER V / JINGHIS KHAN'S TRIUMPHANT ADVANCE BEYOND THE GREAT / WALL OF CHINA; lines 3760-3843 confidence: high

Lyuko, a Kitan prince and former Kin officer, raises men and allies with Jinghis through Antchin Xoyon; Lyuko and Antchin ascend Mount Yen, sacrifice a white stallion and black bull, turn north, break an arrow, and exchange pledges.

Lyuko and Antchin ascend Mount Yen to finish an alliance compact, sacrifice a white stallion and black bull, and exchange pledges.
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The Mongols - A History JINGHIS KHAN'S TRIUMPHANT ADVANCE BEYOND THE GREAT / WALL OF CHINA / CHAPTER VI / DESTRUCTION OF THE KWARESMIAN EMPIRE; lines 4449-4533 confidence: medium

On hearing of the slaughter, Jinghis Khan wept, went to a mountain top, bared his head, put his girdle around his neck, prostrated himself for three days and nights imploring Heaven for vengeance, then descended to attack.

Jinghis Khan goes to a mountain top, prostrates, and implores Heaven for vengeance before descending to war.
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The Mongols - A History The Mongols - A History / CHAPTER I / CLASSIFICATION, MYTH AND REALITY; lines 160-249 confidence: high

Duva Sohor and Doben are ninth in descent from Batachi; Duva has one eye in the middle of his forehead and can see beyond three mountain ranges; the brothers climb Mount Burhan and gaze from its top.

Duva Sohor and Doben climb Mount Burhan; Duva, who has one central eye with long-distance sight, sees people moving beyond the mountain ranges.
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The Mongols - A History WANG KHAN OF THE KERAITS / CHAPTER IV / TEMUDJIN TAKES THE TITLE OF JINGHIS AND REWARDS HIS / EMPIRE BUILDERS; lines 3380-3473 confidence: medium

On the third day at dawn, the upper aperture opens and the wizard’s body is lifted out through it; inquiries report that the body vanished through the upper aperture or smoke hole.

The body is reported lifted out and vanished through the tent’s upper aperture or smoke hole on the third day at dawn.
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jewish christian

Deuteronomy Chapter 1 / Footnotes / Chapter 2 / Chapter 3; lines 247-305 confidence: high

Yahweh refuses Moses’ request, tells him to view the land from Pisgah because he will not cross the Jordan, and commands him to commission, encourage, and strengthen Joshua.

Yahweh tells Moses to go up to Pisgah, lift his eyes in all directions, and see the land, while also saying he shall not cross the Jordan.
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Deuteronomy Chapter 29 / Chapter 30 / Chapter 31 / Chapter 32; lines 1990-2002 confidence: high

Yahweh speaks to Moses and commands him to go up to the mountain of Abarim, Mount Nebo in Moab, and see Canaan, given to the children of Israel for possession.

Yahweh commands Moses to go up Mount Nebo, see Canaan, and die on the mountain.
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Deuteronomy Chapter 6 / Chapter 7 / Chapter 8 / Chapter 9; lines 632-690 confidence: high

Moses ascends the mountain to receive the stone tablets of the covenant, fasts forty days and nights, and receives two tablets written with God's finger containing Yahweh's words spoken from the fire.

Moses ascends the mountain, fasts, and receives two stone tablets of the covenant written with God's finger after Yahweh speaks from fire.
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Deuteronomy Chapter 6 / Chapter 7 / Chapter 8 / Chapter 9; lines 632-690 confidence: medium

Moses ascends the mountain to receive the stone tablets of the covenant, fasts forty days and nights, and receives two tablets written with God's finger containing Yahweh's words spoken from the fire.

Moses twice describes forty days and forty nights without bread or water, first on the mountain and later in intercession before Yahweh.
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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.

The speaker is commanded to come up onto the mountain, ascends with tablets, receives Yahweh’s writing, and later recalls forty days and nights on the mountain.
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Deuteronomy Deuteronomy / Chapter 1; lines 152-162 confidence: medium

Every man puts on weapons of war and presumes to go up into the hill country.

The group is told not to go up, yet presumes and goes up into the hill country.
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Deuteronomy Deuteronomy / Chapter 1; lines 66-150 confidence: medium

Israel travels from Horeb through the great and terrible wilderness to Kadesh Barnea, and Moses tells them Yahweh has set the Amorite hill country before them: go up, take possession, and do not fear.

The people are told to go up and possess the hill country, the scouts go up, but the people later refuse to go up.
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Deuteronomy Deuteronomy 34:1-12 confidence: medium

Moses the servant of Yahweh died there in the land of Moab... Joshua the son of Nun was full of the spirit of wisdom.

Moses goes up to Mount Nebo before seeing the land and dying.
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Deuteronomy Footnotes / Chapter 33 / Footnotes / Chapter 34; lines 2069-2098 confidence: high

Moses goes from the plains of Moab up to Mount Nebo/Pisgah opposite Jericho, and Yahweh shows him the land from Gilead and Dan through named regions as far as Zoar.

Moses goes up to Mount Nebo/Pisgah, where Yahweh shows him the land before his death.
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Exodus Chapter 30 / Footnotes / Chapter 31 / Chapter 32; lines 2042-2112 confidence: medium

The people, seeing Moses delayed on the mountain, ask Aaron to make gods to go before them; Aaron collects gold rings, fashions a molded calf, and the people identify it as the gods that brought Israel from Egypt.

Moses is delayed coming down from the mountain, descends with the tablets, and later says he will go up to Yahweh to seek atonement.
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Exodus Chapter 32 / Footnotes / Chapter 33 / Chapter 34; lines 2166-2236 confidence: high

Yahweh commands Moses to chisel two replacement stone tablets, be ready in the morning, ascend Mount Sinai, and allow no person or livestock on the mountain.

Moses ascends Mount Sinai alone with replacement tablets; Yahweh descends, proclaims the divine name, and says he makes a covenant with Moses and Israel.
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Exodus Chapter 32 / Footnotes / Chapter 33 / Chapter 34; lines 2166-2236 confidence: medium

Moses is with Yahweh forty days and forty nights without eating bread or drinking water and writes the covenant words, the ten commandments, on the tablets.

Moses remains with Yahweh for forty days and nights on Sinai without bread or water while the covenant words are written.
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Exodus Chapter 32 / Footnotes / Chapter 33 / Chapter 34; lines 2166-2236 confidence: medium

Moses descends from Mount Sinai with the two covenant tablets and does not know that the skin of his face shines because he spoke with Yahweh.

After speaking with Yahweh on Mount Sinai, Moses descends with the tablets and the skin of his face shines, causing fear among Aaron and Israel.
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Exodus Exodus 19:1-20; 24:3-18 confidence: medium

Moses went up to God... Yahweh's glory settled on Mount Sinai, and the cloud covered it six days.

Candidate motif from literal passage evidence.
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Exodus Footnotes / Chapter 18 / Footnotes / Chapter 19; lines 1140-1195 confidence: high

Moses goes up to God; Yahweh calls from the mountain and speaks of bearing Israel on eagles’ wings, covenant obedience, treasured possession, kingdom of priests, and holy nation.

Moses goes up to God, is called to the top of the mountain, and moves between Yahweh and the people as messenger.
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Exodus Footnotes / Chapter 22 / Chapter 23 / Chapter 24; lines 1466-1502 confidence: high

Yahweh summons Moses, Aaron, Nadab, Abihu, and seventy elders to come up and worship from a distance; Moses alone may come near, and the people may not go up.

Moses and selected representatives go up, and Moses later goes up onto God’s Mountain and enters the cloud where Yahweh calls him.
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Genesis Chapter 26 / Footnotes / Chapter 27 / Chapter 28; lines 1772-1816 confidence: high

Jacob dreamed of “a stairway set upon the earth” whose top reached heaven, with angels of God ascending and descending on it.

Jacob dreams of a stairway from earth to heaven, with angels of God ascending and descending on it.
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Genesis Chapter 8 / Chapter 9 / Chapter 10 / Chapter 11; lines 666-730 confidence: medium

The people propose making burned bricks, using tar for mortar, and building a city and a tower reaching the sky to make a name and avoid scattering.

The people plan a tower whose top reaches the sky and seek to make a name for themselves.
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Genesis Footnotes / Chapter 16 / Footnotes / Chapter 17; lines 952-1010 confidence: low

“God went up from Abraham.”

After finishing the speech to Abraham, God goes up from Abraham.
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Genesis Footnotes / Chapter 34 / Footnotes / Chapter 35; lines 2282-2344 confidence: high

God tells Jacob to go up to Bethel, live there, and make an altar to the God who appeared when he fled Esau; Jacob tells his household to remove foreign gods, purify themselves, change garments, and go to Bethel.

The passage repeatedly frames the move as going up to Bethel, where Jacob builds an altar to God.
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Genesis Genesis 28:10-17 confidence: medium

He dreamed and saw a stairway set upon the earth, and its top reached to heaven.

Candidate motif from literal passage evidence.
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Numbers Chapter 12 / Chapter 13 / Footnotes / Chapter 14; lines 1141-1228 confidence: low

Moses reports Yahweh’s words, the people mourn greatly, then rise early and go up to the mountain top saying they will go to the promised place because they have sinned; Moses says this disobeys Yahweh and will not prosper.

After hearing the judgment and mourning, the people go up to the top of the mountain saying they will go to the promised place because they have sinned.
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Numbers Chapter 12 / Chapter 13 / Footnotes / Chapter 14; lines 1230-1236 confidence: high

“Don’t go up, for Yahweh isn’t among you; that way you won’t be struck down before your enemies.”

The group is warned not to go up, but they presume to go to the top of the mountain.
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Numbers Chapter 21 / Footnotes / Chapter 22 / Chapter 23; lines 1810-1872 confidence: medium

Balak takes Balaam up into the high places of Baal, where Balaam sees part of the people.

Balak repeatedly takes Balaam to high or top locations from which the people are viewed and oracles are sought or spoken.
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Numbers Chapter 24 / Chapter 25 / Chapter 26 / Chapter 27; lines 2096-2142 confidence: high

Yahweh tells Moses to go up Mount Abarim, see the land given to Israel, and then be gathered to his people as Aaron was gathered.

Moses is commanded to go up Mount Abarim, see the land, and then be gathered to his people.
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Numbers Chapter 31 / Footnotes / Chapter 32 / Chapter 33; lines 2532-2644 confidence: medium

From Kadesh Israel encamps at Mount Hor; Aaron the priest goes up the mountain at Yahweh's command and dies there in the fortieth year after the exodus, aged one hundred twenty-three.

Aaron the priest goes up Mount Hor at Yahweh's command and dies there.
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jewish pseudepigrapha

The Book of Enoch CHAPTERS / THE BOOK OF THE COURSES OF THE HEAVENLY LUMINARIES. (LXXII-LXXXII.) / THE DREAM-VISIONS. (LXXXIII-XC.) / THE CONCLUDING SECTION OF THE BOOK. (XCII-CV.); lines 4397-4548 confidence: low

The first through sixth weeks include Enoch's birth, great wickedness and deceit, a first end and a saved man, an elected plant of righteous judgment, visions and law, a house of glory, blindness and forsaken wisdom, an ascending man, a burned house, and dispersion of the chosen root.

In the sixth week, the passage states that a man shall ascend.
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The Book of Enoch CHAPTERS / THE BOOK OF THE COURSES OF THE HEAVENLY LUMINARIES. (LXXII-LXXXII.) / THE DREAM-VISIONS. (LXXXIII-XC.) / THE CONCLUDING SECTION OF THE BOOK. (XCII-CV.); lines 4702-4842 confidence: low

In a bracketed section, the children of the righteous mount and rise as eagles, have a nest higher than vultures, enter earth crevices and rock clefts, and sirens sigh and weep because of them.

A bracketed passage describes the children of the righteous mounting and rising as eagles and entering earth crevices and rock clefts.
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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

The earth cries aloud amid mutual devouring; beings like white men come from heaven, four first and three with them; the three take the seer by the hand to a lofty place, show him a tower above the earth, and tell him to remain and watch.

Three heavenly beings grasp the seer by the hand and raise him away from the generations of the earth to a lofty place where he is to observe events.
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The Book of Enoch INTRODUCTION / CHAPTERS / THE BOOK OF THE COURSES OF THE HEAVENLY LUMINARIES. (LXXII-LXXXII.) / THE DREAM-VISIONS. (LXXXIII-XC.); lines 4006-4098 confidence: high

The leading sheep ascends the summit of a lofty rock; the Lord appears great, terrible, and majestic; the sheep fear direct vision, later become blinded and wander, and the leader descends to slay and restore fallen-away sheep.

The leading sheep ascends the summit of a lofty rock; the Lord appears great, terrible, and majestic, and the sheep fear direct vision of him.
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The Book of Enoch INTRODUCTION / CHAPTERS / THE BOOK OF THE COURSES OF THE HEAVENLY LUMINARIES. (LXXII-LXXXII.) / THE DREAM-VISIONS. (LXXXIII-XC.); lines 4305-4394 confidence: medium

Remaining sheep receive homage from beasts and birds; white-clothed figures and a ram move the visionary among white sheep; destroyed and dispersed beings assemble and return to the Lord's house, causing Him to rejoice.

White-clothed figures and a ram take the visionary up and set him in the midst of the sheep during the vision.
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The Book of Enoch REV. W. O. E. OESTERLEY, D.D. / INTRODUCTION / CHAPTERS / THE BOOK OF THE COURSES OF THE HEAVENLY LUMINARIES. (LXXII-LXXXII.); lines 3291-3375 confidence: medium

The sun is the great luminary, filled with illuminating and heating fire; it ascends on a wind-driven chariot, goes down from heaven, and returns through the north to the east to reach the appropriate portal.

The sun is described as a fiery great luminary that ascends on a chariot driven by wind.
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The Book of Enoch WITH AN INTRODUCTION BY THE / REV. W. O. E. OESTERLEY, D.D. / INTRODUCTION / CHAPTERS; lines 1279-1359 confidence: high

In the vision, clouds invite Enoch, mist summons him, stars and lightnings hasten him, and winds make him fly, lift him upward, and bear him into heaven.

Enoch is borne upward into heaven by visionary clouds, mist, stars, lightnings, and winds.
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The Book of Enoch WITH AN INTRODUCTION BY THE / REV. W. O. E. OESTERLEY, D.D. / INTRODUCTION / CHAPTERS; lines 1759-1886 confidence: medium

The narrator sees other mountains with groves of trees, nectar called sarara and galbanum, and another eastern mountain with aloe or stacte-bearing trees whose burning produces very sweet fragrance.

The narrator travels through remote mountains, over the sea, and to the directional ends of the earth and heaven’s portals, receiving vision and instruction.
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The Book of Enoch WITH AN INTRODUCTION BY THE / REV. W. O. E. OESTERLEY, D.D. / INTRODUCTION / CHAPTERS; lines 1888-2012 confidence: high

A whirlwind carries Enoch from earth to the end of the heavens, where he sees dwellings of the holy and resting-places of the righteous with angels; they intercede for the children of men, with righteousness like water and mercy like dew.

Enoch is carried by a whirlwind from the earth and set at the end of the heavens, where he sees heavenly places and beings.
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The Book of Enoch WITH AN INTRODUCTION BY THE / REV. W. O. E. OESTERLEY, D.D. / INTRODUCTION / CHAPTERS; lines 2157-2313 confidence: medium

The prayer and blood of the righteous ascend before the Lord of Spirits; holy ones above unite in supplication on behalf of the shed blood and ask that judgment be done.

The prayer and blood of the righteous are described as ascending from earth before the Lord of Spirits, with heavenly beings joining in supplication.
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The Book of Enoch WITH AN INTRODUCTION BY THE / REV. W. O. E. OESTERLEY, D.D. / INTRODUCTION / CHAPTERS; lines 2587-2659 confidence: medium

Two monsters are parted: Leviathan, female, dwells in the ocean abysses over the fountains of waters; Behemoth, male, occupies waste wilderness Dûidâin east of the garden; the narrator asks how they were parted and cast to sea and dry land. The same passage mentions the narrator’s grandfather taken up, seventh from Adam, and Adam as first man created by the Lord of Spirits.

The narrator’s grandfather is said to have been taken up and identified as seventh from Adam.
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The Book of Enoch WITH AN INTRODUCTION BY THE / REV. W. O. E. OESTERLEY, D.D. / INTRODUCTION / CHAPTERS; lines 3118-3263 confidence: high

During his lifetime Enoch's name is raised aloft to the Son of Man and Lord of Spirits; he is raised on chariots of the spirit and no longer numbered among earthly dwellers.

Enoch is raised aloft, his spirit ascends into the heavens, and Michael leads him into hidden heavenly secrets.
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The Book of Enoch WITH AN INTRODUCTION BY THE / REV. W. O. E. OESTERLEY, D.D. / INTRODUCTION / CHAPTERS; lines 448-536 confidence: high

Burkitt is quoted on meaningful pseudonymous titles; the passage quotes Enoch being taken by God and explains this as ascent into the heavens, making him suited to know heavenly luminaries.

Enoch is said to have been taken by God, interpreted as ascent into the heavens, and therefore to be suited to know heavenly luminaries and astronomical questions.
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The Book of Enoch WITH AN INTRODUCTION BY THE / REV. W. O. E. OESTERLEY, D.D. / INTRODUCTION / CHAPTERS; lines 622-703 confidence: low

A large Noah fragment is said to occur in the middle of the parable; Enoch’s final translation and two of Enoch’s visions are described as out of place.

The passage mentions an account of Enoch’s final translation.
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The Book of Jubilees, or, The Little Genesis CHAPTER III. 30-35 29 / CHAPTER IV. 1-9 31 / CHAPTER IV. 10-15 33 / CHAPTER IV. 15, 16 35; lines 6823-6971 confidence: medium

Seth is said to have been carried off by angels, initiated into the future transgression of the Watchers and the coming flood of water, hidden for forty days, and afterward to have reported what he remembered to the first-created humans.

Seth is said to be carried off by angels, receive revelation, remain hidden for forty days, and return to report what he learned.
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The Book of Jubilees, or, The Little Genesis CHAPTER III. 30-35 29 / CHAPTER IV. 1-9 31 / CHAPTER IV. 10-15 33 / CHAPTER IV. 15, 16 35; lines 6973-7064 confidence: medium

The passage cites the clause “he was moreover with the angels of God these six jubilees of years” and compares it with Ethiopic Enoch xii. 1-2 on Enoch being translated and his whereabouts unknown.

The passage says Enoch was with the angels of God for six jubilees and compares this to Enoch being translated with unknown whereabouts.
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The Book of Jubilees, or, The Little Genesis CHAPTER IV. 1-9 31 / CHAPTER IV. 10-15 33 / CHAPTER IV. 15, 16 35 / CHAPTER IV. 17, 18 37; lines 7067-7247 confidence: medium

He was “taken from amongst the children of men” and conducted “into the Garden of Eden in majesty and honour.”

Enoch is taken from among the children of men and conducted into the Garden of Eden in majesty and honour.
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The Book of Jubilees, or, The Little Genesis CHAPTER IV. 10-15 33 / CHAPTER IV. 15, 16 35 / CHAPTER IV. 17, 18 37 / CHAPTER IV. 19-26; lines 7249-7438 confidence: low

A note says, "Conducted him into the Garden of Eden," and cites Ethiopic Enoch lxx. 1-3 and Slavonic Enoch lxvii. 2.

A note in the passage says, 'Conducted him into the Garden of Eden,' and links this with Enochic traditions.
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The Book of Jubilees, or, The Little Genesis CHAPTER VIII. 13-19 71 / CHAPTER VIII. 20-25 73 / CHAPTER IX. 4-14 77 / CHAPTER X. 6-17 81; lines 11132-11276 confidence: high

Peleg takes Lémna as wife; she bears Reu; Peleg links the name to human evil in building a city and tower in Shinar, where the people say they will ascend into heaven.

The builders of the city and tower in Shinar explicitly say, “let us ascend thereby into heaven.”
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The Book of Jubilees, or, The Little Genesis CHAPTER XXV. 9-21 / CHAPTER XXVI. 17-31 163 / CHAPTERS XXVI. 32-XXVII. 6 165 / CHAPTER XXVII. 7-24 167; lines 17881-17972 confidence: medium

He dreams of "a ladder set up on the earth" whose top reaches heaven, with "the angels of the Lord" ascending and descending and the Lord standing upon it.

Jacob dreams of a ladder set on earth whose top reaches heaven, with angels ascending and descending on it.
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The Book of Jubilees, or, The Little Genesis CHAPTER XXX. 15-23 183 / CHAPTERS XXX. 24-XXXI. 8 185 / CHAPTER XXXI. 17-26 189 / CHAPTER XXXII. 4-15 193; lines 19923-20008 confidence: high

The Lord appears by night, blesses Jacob, renames him Israel, identifies himself as creator of heaven and earth, promises multiplication, kings, rule or judgment, and inheritance of the earth, then ascends into heaven while Jacob watches.

After speaking with Jacob, the Lord goes up from him, and Jacob watches until he ascends into heaven.
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The Book of Jubilees, or, The Little Genesis CHAPTERS XXXVII. 18-XXXVIII. 2 219 / CHAPTER XXXVIII. 3-14 221 / CHAPTERS XXXVIII. 15-XXXIX. 9 223 / CHAPTERS XXXIX. 10-XL. 4 225; lines 22196-22306 confidence: high

The chief butler remembers Joseph, speaks of him to the king, and Joseph is brought forth from prison to hear Pharaoh's two dreams.

Joseph is brought from prison and then given authority over Egypt, a ring, garments, chariot, and rank second only to Pharaoh's throne.
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The Book of Jubilees, or, The Little Genesis INTRODUCTION / INTRODUCTION / INTRODUCTION / MUNDI.; lines 3663-3742 confidence: high

In the first year after Israel’s exodus, in the third month on the sixteenth day, God tells Moses to come up to the Mount to receive two written stone tablets of law and commandment for teaching.

Moses is commanded to come up to God on the Mount and then goes up into the mount of God.
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The Book of Jubilees, or, The Little Genesis INTRODUCTION XXV / INTRODUCTION XXXV / INTRODUCTION 11 / INTRODUCTION; lines 2654-2793 confidence: medium

The 4 Ezra xiv.4-6 citation says God sent Moses, brought the people from Egypt to Mount Sinai, kept Moses many days, revealed marvels and temporal secrets, and commanded some words to be made public and some hidden; the passage says this refers to Jubilees handed down in Levi’s tribe.

The 4 Ezra citation describes Moses at Mount Sinai receiving marvels, secrets of times, the end of times, and commands about which words to reveal and which to hide.
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The Book of Jubilees, or, The Little Genesis MUNDI. / CHAPTER I. 1-9 3 / CHAPTER II. 10-17 5 / CHAPTER I. 18-26 7; lines 4237-4280 confidence: medium

"Later Judaism rejected this view" and represented Moses as receiving the law directly from God; in Sabbath 88b and Shemoth Rabbah 28, Moses ascends into heaven to receive the law.

Moses is represented as ascending into heaven to receive the law.
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celtic

Celtic Fairy Tales BETH GELLERT / THE TALE OF IVAN / ANDREW COFFEY / THE BATTLE OF THE BIRDS; lines 6216-6365 confidence: high

Auburn Mary tells him to kill her, strip her flesh, separate her bones, use the bones as steps, keep her flesh by the spring, and restore her with spring water, warning him not to leave any bone behind.

Auburn Mary voluntarily directs her own killing and dismemberment so her bones can serve as steps up the tree, then is restored when reassembled and sprinkled with spring water.
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Celtic Fairy Tales BETH GELLERT / THE TALE OF IVAN / ANDREW COFFEY / THE BATTLE OF THE BIRDS; lines 6216-6365 confidence: medium

The king's son goes to an unmatched tree whose first branch is five hundred feet up; he cannot climb and is losing skin from his hands and feet when the helper arrives.

The king's son must climb an unusually tall tree to reach a nest and take eggs required by the giant.
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Celtic Fairy Tales CONTENTS / NOTES AND REFERENCES / CONNLA AND THE FAIRY MAIDEN / GULEESH; lines 356-462 confidence: medium

A little man invites Guleesh along; the riders travel like the wind to the brink of the sea, say a command, rise into the air, and land again on dry land.

At the brink of the sea, a spoken command sends the riders up into the air and across to dry land.
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Celtic Fairy Tales CONTENTS / NOTES AND REFERENCES / CONNLA AND THE FAIRY MAIDEN / GULEESH; lines 464-572 confidence: medium

Guleesh places the lady behind him, rides to the sea, says the same formula as the others, and the horse leaps through the clouds and comes down in Erin.

The horse rises, leaps through the clouds, and comes down in Erin after the party reaches the sea.
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Celtic Fairy Tales CONTENTS / NOTES AND REFERENCES / CONNLA AND THE FAIRY MAIDEN / GULEESH; lines 775-893 confidence: medium

The rath company shouts for horse, bridle, and saddle; Guleesh repeats the call, is recognized, and is told he will not get a horse because of a trick from the previous year.

The rath company repeatedly calls for horse, bridle, and saddle, then rises into the air and leaves together.
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Celtic Fairy Tales THE WOOING OF OLWEN / JACK AND HIS COMRADES / THE SHEE AN GANNON AND THE GRUAGACH GAIRE / THE STORY-TELLER AT FAULT; lines 4012-4171 confidence: high

The beggarman takes a bag and silk ball, unwinds it, throws it into the sky where it becomes a ladder, sends up a hare and red-eared hound, and lets a lad follow with a warning.

The juggler throws an unwound silk thread upward and it becomes a ladder into the heavens, used by a hare, hound, and lad.
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Celtic Fairy Tales XIII. THE WOOING OF OLWEN. / XIV. JACK AND HIS COMRADES. / XV. SHEE AN GANNON AND GRUAGACH GAIRE. / XVI. THE STORY-TELLER AT FAULT.; lines 7626-7680 confidence: high

Parallels note cites Campbell, Dr. Hyde’s Irish version written down in 1762 with an air-ladder incident, and Indian juggler feats reported by Marco Polo and illustrated by Sir Henry Yule.

The passage mentions an air-ladder incident and a parallel feat in which a chain rises to the sky and animals ascend it.
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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 11052-11153 confidence: high

Fergus rebukes Diarmuid for holding back, saying he was reared and taught with Manannan and Angus Og, and asks whether he lacks their skill and daring to bring Finn's people up the rock.

Diarmuid is challenged to use the skill of his supernatural upbringing and climbs the slippery overhanging rock by taking Manannan's staves of power and leaping upward.
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Gods and Fighting Men CHAPTER IV. THE MORRIGU / CHAPTER V. AINE / CHAPTER VI. AOIBHELL / CHAPTER VII. MIDHIR AND ETAIN; lines 3700-3784 confidence: medium

Midhir took his sword in his left hand, took Etain in his right arm and kissed her; he rose through the roof with Etain, and outside they saw 'two swans high up in the air, linked together by a chain of gold.'

After Midhir rises through the roof with Etain, the pursuers see two swans in the air linked by a gold chain.
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Gods and Fighting Men CHAPTER VI. AOIBHELL / CHAPTER VII. MIDHIR AND ETAIN / CHAPTER VIII. MANANNAN / CHAPTER IX. MANANNAN AT PLAY; lines 3968-4059 confidence: high

The stranger casts a silk thread up so it fastens to a cloud, sends a hare, dog, serving-boy, and young woman up after it, and Tadg enjoys seeing and hearing the hunt in the air.

The stranger casts a silk thread into the air so it is fastened to a cloud, and figures climb or run up it.
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More Celtic Fairy Tales XLV. THE RIDERE OF RIDDLES 210 / XLVI. THE TAIL 217 / NOTES AND REFERENCES 219 / THE STORY.; lines 5543-5632 confidence: medium

The narrator sails past a great battle; the King of the Red Shield explains that it is for the daughter of the King of the Great Universe, who is on top of a castle and will marry whoever wins her by heroism.

The woman is on the top of a castle, and the narrator reaches her by springing on the end of his spear and on his tiptoes.
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Myths & Legends of the Celtic Race CHAPTER IV: THE EARLY MILESIAN KINGS / CHAPTER V: TALES OF THE ULTONIAN CYCLE / CHAPTER VI: TALES OF THE OSSIANIC CYCLE / CHAPTER VIII: MYTHS AND TALES OF THE CYMRY; lines 9004-9113 confidence: medium

Being is represented by three concentric circles: Abred, where life springs from Annwn and struggles with Cythrawl; Gwynfyd, Purity and rejoicing life; Ceugant, Infinity, represented by divergent rays and inhabited by God alone.

The circles Abred, Gwynfyd, and Ceugant map stages from struggle to purity and infinity, while the catechism describes movement from Annwn through Abred toward Gwynfyd.
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Popular Tales of the West Highlands, Volume 1 BAILIE LUNNAIN. 293 / THE SLIM SWARTHY CHAMPION. 299 / THE SLIM SWARTHY CHAMPION. 301 / THE SLIM SWARTHY CHAMPION. 303; lines 13930-14022 confidence: medium

The Champion sets a great ladder against the moon, places a hound with a hare and a carl with a girl, reveals the hound eating the hare and the carl kissing the girl, and cuts off the heads of the hound and carl.

The Champion sets a great ladder against the moon and uses it as the setting for a magical feat involving paired figures.
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Popular Tales of the West Highlands, Volume 1 FABLES. 279 / FABLES. 281 / FABLES. 283 / FABLES. 285; lines 13220-13300 confidence: high

The Eagle and the Wren try who can fly highest, with the victor to be king of the birds; the Wren flies straight up, the Eagle circles, and the tired Wren settles on the Eagle's back.

The Wren wins a highest-flight contest for kingship of birds by settling on the Eagle's back and ending above him.
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Popular Tales of the West Highlands, Volume 1 MAOL A CHLIOBAIX. 265 / MAOL A CHLIOBAIN. 267 / MAOL A CHLIOBAIN. 269 / MAOL A CHLIOBAIN. 271; lines 12706-12834 confidence: medium

Campbell identifies the story with Little Thumb, compares it with Boots and the Troll, Jack and the Bean-stalk, Big Peter and Little Peter, German and Straparola stories, Grimm openings, and a Polynesian plant-ladder sky journey, and calls the class worldwide with Highland distinctive character.

Campbell summarizes a Polynesian analogue in which a hero goes to the sky on a ladder made of a plant and brings back precious gifts.
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Popular Tales of the West Highlands, Volume 1 THE BATTLE OF THE BIEDS. / THE BATTLE OF THE BIRDS. 27 / THE BATTLE OF THE BIRDS. 29 / THE BATTLE OF THE BIRDS. 31; lines 6171-6246 confidence: high

The giant orders the king's son to bring five unbroken magpie eggs from a nest at the top of a fir-tree beside a loch.

The giant requires five unbroken magpie eggs from a nest at the top of an extraordinary fir-tree, and the king's son must ascend to obtain them.
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Popular Tales of the West Highlands, Volume 1 URSGEUL. 241 / THE POOR BROTHER AND THE RICH. 243 / THE KING OF LOCHLIN'S THREE DAUGHTERS. 245 / THE KING OF LOCHLIN'S THREE DAUGHTERS. 247; lines 12001-12074 confidence: high

After a service period, the giant says an eagle can set the man at the top of the hole; the eagle is sent with food but eats it before halfway and returns.

The eagle carries the man upward through the hole from the under-earth place to the surface of the earth.
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Popular Tales of the West Highlands, Volume 2 AN GRUAGACH BAN, MAC RIGH EIREANN. 443 / THE KNIGHT OF THE EED SHIELD. / THE KNIGHT OF THE RED SHIELD. 453 / THE KNIGHT OF THE RED SHIELD. 455; lines 14077-14168 confidence: high

The Knight of the Cairn goes up with a rush and falls down in a faint on the deck of the ship.

Multiple warriors attempt to climb the mast; two fail, while the Son of the Green Spring by Valour reaches the cross-trees and brings news of what lies ahead.
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Popular Tales of the West Highlands, Volume 2 SUTHERLAND FAIRIES. 75 / BADENOCH. / BADENOCH FAIRIES. 77 / EOSS.; lines 2109-2177 confidence: high

A Lowland minister rides through a dark glen and oak wood with green mounds; little men surround him, dance around him, carry him through the skies, and drop him near his house.

The little men remove the minister from his horse and carry him up through the skies; Argyllshire fairies are also said to carry people away.
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Popular Tales of the West Highlands, Volume 2 THE WIDOW AND HER DAUGIITEUS. 2S9 / THE TALE OF THE SOLDIER. 291 / THE TALE OF THE SOLDIER. 293 / AN SAIGIIDEAR. 295; lines 8793-8831 confidence: medium

John says, "till thou get a smoke," then casts the abersgaic and Donas into the furnace; John and the furnace go "as a green flame of fire to the skies."

After John casts the abersgaic and Donas into the furnace, John and the furnace go as a green flame of fire to the skies.
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The Mabinogion CONTENTS / INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN; lines 445-524 confidence: medium

The black man directs the speaker up a wooded steep to an open valley-like space with a tall green tree, a fountain, a marble slab, and a chained silver bowl.

The speaker is directed to ascend a wooded steep to a summit-like open space where the tree, fountain, storm rite, birdsong, and martial encounter are located.
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The Mythology of the British Islands CHAPTER VII / CHAPTER VIII / THE GAELIC ARGONAUTS / CHAPTER IX; lines 3604-3716 confidence: medium

The Morrígú and Badb go to the summits of Ireland’s high mountains to proclaim victory; lesser gods hear the news, and Badb begins a song in which peace mounts to the heavens and the heavens descend to earth.

The Morrígú and Badb go up to the summits of all the high mountains of Ireland and proclaim victory.
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The Mythology of the British Islands THE TREASURES OF BRITAIN / CHAPTER XXIII / CHAPTER XXIV / THE DECLINE AND FALL OF THE GODS; lines 11858-11929 confidence: medium

Leir is named as Bladud's son; Bladud built Bath and died like Icarus in a flying-machine accident; Leir, having no sons and three daughters, plans to divide his kingdom after testing their affection.

Bladud dies in an accident with a flying-machine of his own invention, and the passage explicitly likens the death to Icarus.
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The Mythology of the British Islands VIII. THE GAELIC ARGONAUTS 89 / IX. THE WAR WITH THE GIANTS 107 / X. THE CONQUEST OF THE GODS BY MORTALS 119 / XI. THE GODS IN EXILE 132; lines 192-206 confidence: low

“VII. THE RISE OF THE SUN-GOD 78”

The chapter title “The Rise of the Sun-God” names a rising sun-god.
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malay

Malay Magic NATURE / CAUSE OF THE TIDES / NATURE / LEGEND OF HAJI BATU; lines 546-589 confidence: medium

The ship is sucked into an eddy near a tree and goes down while Haji Batu drives nails into the tree, using seven nails to climb upward.

Haji Batu escapes the sinking ship by using seven nails to climb from the eddy-side tree to its top.
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Malay Magic THE DURIAN TREE / THE MALACCA CANE / VEGE TA TION CHA RMS / LEGEND OF THE STICK-INSECT; lines 11195-11273 confidence: high

A Selangor variant says the wife boils stones while the husband climbs the Malacca-cane plant to reach the sky; he asks whether they are cooked yet, and she asks whether he has reached it yet.

The Selangor variant says the husband climbs the Malacca-cane plant in order to get to the sky.
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Malay Magic THE GENII / THE MALA V PANTHEON / ORIGIN OF THE GENII / THE MALA Y PANTHEON; lines 5340-5353 confidence: high

The elves climb on each other’s shoulders until reaching the sky; the topmost kicks a neighbouring angel, and all fall with a crash like thunder.

The elves climb one upon another’s shoulders until they reach the sky.
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Malay Magic THE JOGET / THE ORCHESTRA / SYMBOLIC DANCES / THE MONKEY DANCE; lines 24967-25066 confidence: medium

At the end, the spirit is exorcised, or “escorted back” to the seventh heaven from which it came.

At the end of the dance, the spirit is exorcised and escorted back to the seventh heaven from which it came.
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Malay Magic THE MALACCA CANE / VEGE TA TION CHA RMS / LEGEND OF THE STICK-INSECT / BEE TREES; lines 11276-11396 confidence: medium

Wax proceeds are divided equally among proprietor, climber, and watchman; the climber uses bamboo pegs on tall branchless trees, and the watchman faces bears and tigers said to seek wax and honey.

The climber ascends tall, branchless sialang trees using bamboo pegs to collect wax, and the office is described as dangerous.
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Malay Magic TUTELARY ANIMALS / RITES AND SACRIFICES / RELATIONS WITH THE SUPERNATURAL / CEREMONIAL USE OF INCENSE; lines 4065-4174 confidence: medium

Incense burning is described as a common 'form of burnt sacrifice'; some magicians prescribe an invocation to the Spirit of Incense so that the sweet savour may reach and propitiate the gods.

The invocation asks incense to fumigate seven tiers of earth and sky and serve as a summons to spirits, saints, and the elect of God.
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Pagan Races of the Malay Peninsula, Volume 1 SAKAI OF PERAK 181 / HABITATIONS / PART II / I'ART II; lines 10198-10293 confidence: medium

Borie says Jakun domiciles were customarily perched on trees, sometimes 25 to 35 feet high and commonly about 20 feet high, reached by a ladder that even their dogs learned to climb.

Jakun domiciles are placed in trees or on high poles and entered by ladders; dogs are also described as climbing the ladder.
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Pagan Races of the Malay Peninsula, Volume 1 TART II / VOL. I / CHAPTER VII. / KAJ OF PEA; lines 19168-19283 confidence: medium

Bad dreams include being chased by a dog or enemy, entering water, or water flooding the locality; favourable dreams include felling or climbing trees, ascending a hill, and growing plants.

A dream of ascending a hill, along with climbing trees and growing plants, is listed as a favourable omen for the plantation site.
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Pagan Races of the Malay Peninsula, Volume 1 VOL. I 2 H / IC. 14, 121, 123. / IG. 73, 77, 88, 91, 95, 119. / SAKA1 OF PERAK; lines 25653-25701 confidence: low

The cross-hatched figure represents the extremity of creepers shown below and signifies that they started from the ground and reached the tree's topmost branches.

The creepers are said to start from the ground and reach the topmost branches of the tree.
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Pagan Races of the Malay Peninsula, Volume 2 BENUA-JAKUN. / CHAP. VI SAVAGE MALAYS OF JO HO R 349 / SAVAGE MALAY'S OF JO HO R / CHAP. VI SAVAGE MALAYS OF JOHOR 353; lines 18836-18947 confidence: high

Pirman is inaccessible to mortals, so Jewa-Jewa is supplicated; incense fumes rise to Jewa-Jewa's heavenly abode, and the magician's soul ascends in gelondang music to state its errand and request medicine for the sick person.

The magician's soul ascends in gelondang music to Jewa-Jewa's heavenly abode to report illness and ask for medicine.
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Pagan Races of the Malay Peninsula, Volume 2 BURIAL CUSTOMS AND BELIEFS / CHAP. IV SA VAGE MALA YS OF NEGRI SEMBILAN 103 / CHAP. IV SAVAGE MALA YS OF NEGRI SEMBILAN 105 / CHAP. IV SAVAGE MALAYS OF SELANGOR 107; lines 5644-5768 confidence: high

An inclined-stick ladder was added for the soul to climb to its hut. The hut contained a model sentong, a seed-rice bag, a wallet with wild betel shoots, shellfish, and matting, plus tiny portions of boiled rice, fish, acid fruits, water, and sugar, but no salt.

The inclined-stick ladder is described as being added for the soul to climb up to its hut.
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Pagan Races of the Malay Peninsula, Volume 2 BURIAL CUSTOMS AND BELIEFS / CHAP. IV SA VA GE MALA YS OF MA LA CCA 1 1 1 / BURIAL CUSTOMS AND BELIEFS / CHAP. IV SAVAGE MALAYS OF JOHOR 113; lines 5920-5962 confidence: low

Great magicians, called poyang besar, are said to be believed able to reach heaven; the supplied sentence breaks off after 'by'.

The poyang besar are said to be believed capable of reaching heaven.
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Pagan Races of the Malay Peninsula, Volume 2 CHAP. IV SA VA GE MALA YS OF MA LA CCA 1 1 1 / BURIAL CUSTOMS AND BELIEFS / CHAP. IV SAVAGE MALAYS OF JOHOR 113 / VOL. II I; lines 5964-6022 confidence: medium

Ornamental pieces at each grave end were called nesan and corresponded to tombstones; small upright sticks called tangga semangat, or soul-ladders, were intended to let the soul leave the grave.

Small upright sticks called soul-ladders are explicitly said to enable the soul to leave the grave.
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Pagan Races of the Malay Peninsula, Volume 2 CHAP. VI GENERAL REMARKS 199 / CHAP. VI GENERAL REMARKS 201 / CHAP. VI NEGRITOS OF KEDAH 203 / NEGRITOS OF KEDAH; lines 11717-11857 confidence: medium

Eastern Semang say ghosts of wicked or ignorant tribesmen leave the body with the Nyawa, fly to the sky and become storm-spirits; sometimes a ghost proceeds downward and becomes a water-spirit, so blood is thrown upward and down upon the earth.

Ghosts leave the body, go upward with the Nyawa to become storm-spirits, or go downward to become water-spirits.
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Pagan Races of the Malay Peninsula, Volume 2 CHAP. VI NEGRITOS OF PERAK AND KEDAH 207 / CHAP. VI NEGRITOS OF KEDAH 209 / VOL. II P / NEGRITOS OF KEDAH; lines 12050-12126 confidence: high

A Kedah monkey-monster called or associated with Siong drives back people attempting to enter heaven for fruit, pelts them with a prickly jungle-fruit, hurls them down, and is said to receive everything on earth at the end of the world.

The passage describes attempted entry into heaven to take fruit, blocked by a monkey-monster who hurls entrants down.
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Pagan Races of the Malay Peninsula, Volume 2 CHAP. VI SA VAGE MALA YS OF MALACCA 345 / SA VAGE MALA YS OF MALACCA 347 / BENUA-JAKUN. / CHAP. VI SAVAGE MALAYS OF JO HO R 349; lines 18609-18706 confidence: high

The Benua are said to distinguish soul from body; magicians' souls are carried in music to heaven while their animate bodies remain nearby, though the source says they lack belief in permanent individuality.

The souls of magicians are said to be carried in music to heaven while their living bodies remain beside them.
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Pagan Races of the Malay Peninsula, Volume 2 CHAP. VI SAVAGE MALAYS OF MALACCA 325 / SA VA GE MA LA YS OF AIA LA CCA 329 / CHAP. VI SAVAGE MALA YS OF MALACCA 331 / CHAP. VI SAVAGE MALAYS OF SELANGOR 333; lines 18002-18076 confidence: medium

Mertang and B'lo came from Rising Land in the sky and returned there, taking a house from the sources of the Kenaboi river.

Mertang and B'lo come from Rising Land in the sky and return there, taking a house with them.
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Pagan Races of the Malay Peninsula, Volume 2 CHAP. VI SAVAGE MALAYS OF S ELAN GO R 295 / SA VAGE MALA YS OF SELANGOR 297 / BESISI. / CHAP. VI SAVAGE MALAYS OF SELANGOR 299; lines 16239-16322 confidence: high

In a Besisi account near Sepang, after survivors retire seven paces from a fresh grave, thunder signals the soul’s reception as it ascends the heavens to the Island of Fruits, where there are fruits and straight roads lined with banana-trees and pine-apples.

Thunder marks the reception of the deceased soul as it ascends the heavens to the Island of Fruits.
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Pagan Races of the Malay Peninsula, Volume 2 CHAP. VI SAVAGE MALAYS OF S ELAN GO R 295 / SA VAGE MALA YS OF SELANGOR 297 / BESISI. / CHAP. VI SAVAGE MALAYS OF SELANGOR 299; lines 16239-16322 confidence: high

Gaffer Engkoh, chief among divine ancestors of the Besisi, fell from heaven with his dog near Sepang Kechil. Porang Ativan/Atiyau became possessed and unconscious for seven days, plaited a festoon ladder to the moon, accompanied Gaffer Engkoh upward, then returned and pulled the ladder down. Gaffer Engkoh now dwells in the moon and protects dead souls visiting the Island of Fruits.

A plaited festoon becomes a ladder reaching to the moon; Gaffer Engkoh reascends by it, and Porang Ativan/Atiyau travels with him before returning.
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Pagan Races of the Malay Peninsula, Volume 2 I50 MUSIC. SONGS, AND FEASTS / CHAP. V SAVAGE MALAYS OF SELANGOR 151 / CHAP. V SAVAGE MALAYS OF SELANGOR 153 / SA VAGE MALA YS OF SELANGOR 155; lines 8466-8657 confidence: high

“the dead Land-Python ascended skywards, / And turned to the Fire we call the Rainbow” and its horn was taken by the old Sea-Python.

The dead Land-Python ascends skyward and turns into the Fire called the Rainbow.
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Pagan Races of the Malay Peninsula, Volume 2 SA VA GE MA LA YS OF AIA LA CCA 329 / CHAP. VI SAVAGE MALA YS OF MALACCA 331 / CHAP. VI SAVAGE MALAYS OF SELANGOR 333 / SA VAGE MALA YS OF MALACCA; lines 18079-18162 confidence: medium

A dog appears at the former site of Mertang's house and is restrained by Mertang; a dog at B'lo's house is linked to the tiger; Mertang flies to Rising Land with his house.

Mertang flies through the air to Rising Land with his house, while B'lo crosses the sea on foot to the same destination.
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Pagan Races of the Malay Peninsula, Volume 2 TEMBEH. / CHAP. VI SAKAI 287 / SAKAI OF SELANGOR / SAKAI OF SELANGOR.; lines 15738-15776 confidence: medium

The flower is said to be obtainable only in almost inaccessible places such as very steep cliffs; it grows from rock, has no leaves or stem, and gives off a strong perfume.

The Sakai are said to climb steep cliffs by the aid of devils to reach places associated with Chinduai.
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Pagan Races of the Malay Peninsula, Volume 2 VOL. II X / Part of Charm used by Besisi Mediums. / CHAP. VI SAVAGE MALAYS OF SELANGOR 309 / CHAP. VI SAVAGE MALAYS OF SELANGOR 311; lines 16822-16918 confidence: high

The plant is said to grow underneath an overhanging crag on the top of a mountain in Ulu Klang, near the sources of the Klang river.

The seeker must ascend a hill, build a shelter, and fast beneath a mountain crag to obtain the Chinduai.
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Pagan Races of the Malay Peninsula, Volume 2 VOL. II / CHAP, III MALA VAN SEA-GIPSIES 87 / CHAPTER IV. / NEGRITOS OF KEDAH; lines 4899-4976 confidence: high

Pangan or Eastern Semang say lay members are buried in the ground, while great magicians called B'lians are deposited in trees so they may fly over a fearful figure blocking the narrow way to the Junglemen's Paradise.

The passage says great magicians are deposited in trees so they can fly over the fearful figure blocking the narrow road to paradise.
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native american southeast

Myths of the Cherokee III--NOTES TO THE HISTORICAL SKETCH / SYNONYMS / IV--STORIES AND STORY TELLERS / V--THE MYTHS; lines 11421-11517 confidence: medium

After the earth dries, the animals set the sun in an east-to-west track; it is too hot, scorching Red Crawfish, so conjurers raise it by handbreadths until the seventh height under the sky arch.

The conjurers raise the sun repeatedly until it reaches the seventh height under the sky arch.
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Myths of the Cherokee III--NOTES TO THE HISTORICAL SKETCH / SYNONYMS / IV--STORIES AND STORY TELLERS / V--THE MYTHS; lines 11780-11872 confidence: high

The boys reach the end of the world where the sun comes out, pass through when the sky rises, find Kana'ti and Selu, stay seven days, then go west to the Darkening land as the Little Men whose speech is heard as thunder.

At the end of the world where the sun comes out, the boys wait for the sky to rise, pass through, and climb up on the other side.
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Myths of the Cherokee IV--STORIES AND STORY TELLERS / V--THE MYTHS / WAHNENAUHI VERSION / SECOND VERSION; lines 12309-12417 confidence: high

The hunters find two round creatures covered with fine fur or downy feathers, with terrapin-like heads; sparks fly from the feathers in the breeze.

Two strange creatures are kept by hunters and on the seventh night rise like balls of fire until they appear as stars.
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Myths of the Cherokee IV--STORIES AND STORY TELLERS / V--THE MYTHS / WAHNENAUHI VERSION / SECOND VERSION; lines 12309-12417 confidence: high

The boys decide to go away, dance around the townhouse while praying to the spirits, and rise from the earth; one mother pulls one boy down with a gatayû'sti pole, and he sinks into the ground.

The boys declare they will go away, dance and pray, rise from the earth, and six become the Pleiades.
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Myths of the Cherokee SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION / VI--NOTES AND PARALLELS TO MYTHS; lines 20718-20803 confidence: medium

The Cherokee term translated hand-breadth is figurative for a serial interval of space; successive removals of the sun to reduce heat are found with other tribes; Buttrick's reported version describes seven heavens, with the seventh as the divine abode and prayer gestures to each heaven.

The passage says the idea of successive removals of the sun to reduce excessive heat occurs with other tribes.
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Myths of the Cherokee SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION / VI--NOTES AND PARALLELS TO MYTHS; lines 20718-20803 confidence: medium

The Cherokee term translated hand-breadth is figurative for a serial interval of space; successive removals of the sun to reduce heat are found with other tribes; Buttrick's reported version describes seven heavens, with the seventh as the divine abode and prayer gestures to each heaven.

The passage discusses seven heavens in a reported Cherokee version and compares Hindu, Aztec, Scandinavian, and Polynesian tiered heavens.
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Myths of the Cherokee SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION / VI--NOTES AND PARALLELS TO MYTHS; lines 20718-20803 confidence: high

The passage compares Hindu seven heavens, Aztec and Scandinavian nine heavens, and Polynesian ten azure-stone heavens; the lowest Polynesian heaven is raised by successive efforts of the gods Ru and Matti.

The Polynesian comparison describes the lowest heaven originally almost touching earth and then being raised by successive pushes from Ru and Matti.
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Myths of the Cherokee SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION / VI--NOTES AND PARALLELS TO MYTHS; lines 20805-20903 confidence: high

The passage states that sacred numbers occur worldwide, that Cherokee sacred numbers are four and seven, and that seven relates to clans, upper worlds or heavens, and formula repetitions; in long-life prayers the priest raises the client to the seventh heaven.

The priest raises the client by stages to the first through seventh heaven before the prayer's goal is accomplished.
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Myths of the Cherokee SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION / VI--NOTES AND PARALLELS TO MYTHS; lines 20805-20903 confidence: medium

After the father disappears, the boy fires arrows north, east, south, and west; each returns. He fires one directly overhead; it does not return, so he knows his father has gone to the spirit land.

The boy's arrows test the four directions and above; the non-returning upward arrow shows the father has gone to the spirit land.
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Myths of the Cherokee SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION / VI--NOTES AND PARALLELS TO MYTHS; lines 20997-21097 confidence: medium

In one Kana'ti myth version, the wheel is an arrow shot by the wild boy to the four cardinal points and then straight upward; above the sky Kana'ti and Selu sit together with the arrow in the ground before them.

In one Kana'ti version, the wheel is an arrow shot toward the four cardinal points and finally upward; above the sky, Kana'ti and Selu are found with the arrow before them.
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Myths of the Cherokee SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION / VI--NOTES AND PARALLELS TO MYTHS; lines 21553-21652 confidence: high

Hagar reports a Cherokee seven-star constellation called “The Arm,” identified as a man’s broken arm after the crippled man went up to the sky.

The crippled man goes up to the sky, the seven boys rise into the air, and the pursued hunter rises to the sky.
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Myths of the Cherokee SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION / VI--NOTES AND PARALLELS TO MYTHS; lines 21553-21652 confidence: high

Hagar reports a Cherokee seven-star constellation called “The Arm,” identified as a man’s broken arm after the crippled man went up to the sky.

The passage includes a broken-arm constellation, dancing boys becoming the Pleiades, and a hunter becoming a star.
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Myths of the Cherokee SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION / VI--NOTES AND PARALLELS TO MYTHS; lines 21553-21652 confidence: high

The cited Iroquois myth tells of seven boys who dance around a mound, rise into the air despite their parents’ calls, become the Pleiades, and continue dancing; the singer’s brightness is dimmed because he wished to return to earth.

In the Iroquois account, the boys whirl around the mound until they rise into the air and become the Pleiades, where they continue dancing.
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Myths of the Cherokee SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION / VI--NOTES AND PARALLELS TO MYTHS; lines 22236-22341 confidence: medium

Suyeta says Rabbit never went up because he was too mean to be with the other animals; Swimmer says Rabbit later went up to Galûñ'lati. A large rabbit beyond a great river is mentioned as a belief possibly linked to reports of jack-rabbit west of the Missouri.

Rabbit's status is debated: one version says he did not go up to be with the other animals, while another says he later went up to Galûñ'lati.
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Myths of the Cherokee SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION / VI--NOTES AND PARALLELS TO MYTHS; lines 23238-23330 confidence: low

The Tla'nuwa is described as a mythic bird, a great hawk larger than any living bird; a smaller counterpart accompanies wild pigeons and kills them with its sharp breast bone; the great Tla'nuwa went up.

The passage states that the great Tla'nuwa, like the other animals, 'went up.'
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Myths of the Cherokee SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION / VI--NOTES AND PARALLELS TO MYTHS; lines 24120-24209 confidence: high

Buttrick's version: God directs warriors to ascend a mountain for assistance; one warrior talks about women, is reproved, a thunder-like voice from the mountain orders their return because of sin, and the man is put to death though aid does not return.

Warriors ascend a mountain expecting assistance, but a warrior's speech is judged sinful and the aid is withdrawn.
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Myths of the Cherokee THE EASTERN BAND / III--NOTES TO THE HISTORICAL SKETCH / SYNONYMS / IV--STORIES AND STORY TELLERS; lines 11056-11137 confidence: high

They left this lower world and “ascended to Galûñ'lati, the world above”; present animals are later weak imitations, with rare exceptions involving descent from a former monster.

The mythic animals leave the lower world and ascend to Galûñ'lati, where they continue to exist.
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Myths of the Cherokee THE TEXAS BAND--1817-1900 / THE CHEROKEE NATION IN THE WEST--1840-1900 / THE EASTERN BAND / III--NOTES TO THE HISTORICAL SKETCH; lines 7959-8037 confidence: low

Wyandot and Catawba names for the Cherokee “seem to refer to coming out of the ground” and may convey “the same idea of cave people.”

The Wyandot and Catawba names for the Cherokee are said to refer to coming out of the ground.
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Myths of the Cherokee V--THE MYTHS / WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION; lines 15146-15249 confidence: medium

A hunter is seized by a mother Tla'nuwa, told he will not be hurt but must guard her young, and taken to a dripping cliff cave with a stick nest and two young birds; the mother brings deer and gives him the first piece.

A Tla'nuwa carries the hunter far up into the air to a cliff-cave nest, keeps him there to guard young birds, and he later returns home after an aerial descent.
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Myths of the Cherokee WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION; lines 15580-15685 confidence: high

The corn plant teaches hunting secrets and generosity; at noon it takes the form of a woman, rises into the air, and disappears.

The corn plant suddenly takes the form of a woman, rises into the air, and disappears.
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Myths of the Cherokee WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION; lines 16184-16274 confidence: high

The Anisgayâ'yi people fear coming evils, pray and fast in the townhouse, hear thunder and feel shaking on the seventh day; the Nûñne'hi lift the townhouse and mound, drop part as Se'tsi after people scream, and carry the rest to Lone Peak, where the structure becomes rock and the people are invisible and immortal.

The Nûñne'hi lift the Anisgayâ'yi townhouse with its mound and carry it to Lone Peak, where it remains as rock.
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Myths of the Cherokee WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION; lines 17379-17481 confidence: high

Two men come to sleeping Hatcinoñdoñ, say someone sent for him, take him above the sky vault to a house, and a door opens by itself; inside is Haweñni'o, the Thunder-god.

Hatcinoñdoñ is taken above the sky vault by two men to a house where Haweñni'o the Thunder-god sits.
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Myths of the Cherokee WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION; lines 19027-19123 confidence: medium

Women pile earth to build the mound, a hollow cedar trunk protects the central fire and forms an opening, the townhouse is built above it, and the fire keeper raises the fire with ihyâ'ga stalks, lichens, punk, prayer, and wood.

A hollow cedar trunk connects the buried fire to the townhouse, and the fire climbs upward along ihyâ'ga stalks when activated by the fire keeper.
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Myths of the Cherokee WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION; lines 19125-19228 confidence: medium

He secretly makes a headdress with peacock feathers, wears it at a dance, claims he has been to the sky, calls them star feathers, and pretends to deliver a message from star spirits; the text cross-references number 9, 'What the stars are like.'

The warrior claims he went to the sky, calls peacock feathers star feathers, gives messages said to come from star spirits, and pretends to return to heaven.
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ethiopian christian

The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) A 2 1 / PLATE IV / QUEEN / QUEEN; lines 4868-4972 confidence: high

An authorial comment says Israel rejects the Sun, attacks Him with staves and knives, tries to extinguish Him, brings darkness and earthquake, guards His tomb, and then the Sun comes forth, illumines the world, and ascends to His former throne.

The authorial comment describes a personified Sun attacked by Israel, placed under guard in a tomb, coming forth unexpectedly, illuminating the world, and ascending to His former throne.
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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 passage states that the account explains the transfer of the Tabernacle of the Lord to the country of the Negus; this continued until Christ's birth from Mary, his dispensation, the freeing of Adam's posterity, his ascension, and the disciples' preaching.

After Christ's ascension into heaven, the disciples preach the Gospel in his name in all the earth.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) CONTENTS / XXII. / LIST OF PLATES / MS. 510); lines 783-938 confidence: medium

Plate titles include the Agony in Gethsemane, soldiers binding Christ, soldiers tying Christ's hands and spitting in His face, the Crucifixion, Joseph of Arimathea and Nicodemus taking Christ down from the Cross, Christ taking Adam out of Sheol and trampling the Devil, the Ascension, the Last Judgement, and Sheol as the abode of the Devil and his angels.

The list of plates includes a title, The Ascension.
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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: medium

The wagons resume their journey; the people sing to Zion, are raised a cubit, pass before Egyptians like shadows, and Egyptians worship when they see Zion moving in the heavens like the sun.

The travelers are raised up a cubit, and Egyptians see Zion moving in the heavens like the sun.
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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 8412-8585 confidence: medium

Mary and Joseph are declared children of David; the Gospel saying to Joseph is quoted, and Mary bears God the Word, Son of the Father, who delivers believers from Sheol, Satan, and death and raises them to heaven.

The Son delivers believers from Sheol, Satan, and death and raises them to heaven, his throne.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) ISRAEL / L 2 163 / AARON / M 2 I79; lines 10935-11070 confidence: high

When Amalek fights Israel, Moses goes up the mountain with Aaron to pray. Israel prevails while Moses' hands are raised; when his hands drop, the enemy prevails. Aaron and Hor pile stones and support Moses' hands on his right and left.

Moses goes up the mountain and Israel prevails while his hands are stretched out; the passage then links this gesture to Christ's outstretched hands on the Cross.
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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

The Word descends from the throne of Godhead, takes Adam’s body, is crucified to redeem Adam, ascends into heaven, sits on the throne, and will return in glory to judge the living and dead.

The Word descends from the throne, takes Adam’s body, is crucified to redeem Adam, ascends, and will return to judge the living and dead.
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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 10395-10517 confidence: high

The children of Israel envy, crucify, and kill Christ; he rises on the third day, ascends into heaven, receives an incorruptible kingdom, and will judge the living and dead, while Jews are condemned and obedient Orthodox believers rejoice.

Christ is crucified and killed on the wood of the Cross, rises on the third day, and ascends into heaven in glory.
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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 10520-10639 confidence: high

Israel asks why God speaks only to Moses; God tells Moses to bring the people, have them purify themselves and wash their apparel, and have the great men of Israel hear the commands.

The elders ascend Mount Sinai to hear divine commands, but the people fear direct divine speech and ask Moses to mediate God's words.
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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 10642-10763 confidence: high

The censer is identified as Mary, the coals as Christ the Son of God and the Godhead, the odour of incense as Christ's perfume, the censer chains as Jacob's ladder, and the prayers of the pure as ascending to God's throne on the incense perfume.

The chains of the censers are identified with Jacob's ladder, and prayers of the pure go up to God's throne on the perfume of incense.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) L 2 163 / AARON / M 2 I79 / N I93; lines 11523-11608 confidence: medium

The throne of the Most High is surrounded with fire; four beasts bear it in the sixth heaven; a throne goes up to the seventh heaven, the habitation of the Father, and the Holy Spirit vivifies everything.

The passage describes the throne of the Most High in relation to the sixth heaven, four beasts, and a movement of the throne to the seventh heaven.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) M 2 I79 / N I93 / N 2 195 / PLATE; lines 12161-12315 confidence: high

Solomon is cited asking who has gone up into heaven and come down, gathered winds, collected or measured waters, and what his name and his son’s name are.

The beloved Son is said to ascend to the seventh heaven and be received by angels and archangels; Solomon’s earlier cited question also asks who has gone up into heaven and come down.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) N I93 / N 2 195 / PLATE / O 2 211; lines 12570-12733 confidence: high

The section heading and narration introduce Christ's ascension and second coming, saying the prophets and early Fathers prophesied his coming to judge the living and the dead.

The heading, Davidic quotations, Amos quotation, and plate caption all describe Christ or the Messiah going up into the heights or heaven and being received by angels.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) N I93 / N 2 195 / PLATE / O 2 211; lines 12735-12752 confidence: medium

In like manner, the Redeemer went down, delivered the Church or Assembly of the Nations, and went up again with honour and praise.

The Redeemer goes down, delivers the Church, and goes up again with honour and praise.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) N I93 / N 2 195 / PLATE / O 2 211; lines 12735-12752 confidence: high

A famine occurred in Canaan; Abraham went down to Egypt and returned with much riches and honour without blemish.

The passage explicitly says the Redeemer acted “in like manner” after recounting Abraham’s descent to Egypt and honoured return.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) PLATE / K I4S / K 2 147 / ISRAEL; lines 9839-9945 confidence: medium

The Queen says that through wisdom she dived into the great sea, seized a pearl from the depths, went down like an iron anchor, received a lamp, and came up by ropes of the boat of understanding.

The Queen says she dived into the great sea, seized a pearl in the depths, received a lamp, and came up by the ropes of the boat of understanding.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) PLITE.X / A PLAN / E 2 67 / F 2 83; lines 7097-7174 confidence: high

Egyptians say the Ethiopians traveled "swiftly in wagons, like the angels" and were "swifter than the eagles."

Multiple witnesses describe the Ethiopian travelers as moving in wagons suspended in the air, above the winds, and like angels or heavenly beings.
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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

Egyptian arks contain enthroned divine figures, are carried on sledges or boats in procession, and the ark of Amen has sealed doors that a king may open to view the god.

Piankhi ascends to Ra's ark, opens sealed doors, views the deity or symbol, and is recognized by Ra as king of all Egypt.
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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 2717-2836 confidence: high

A sun departs from Israel to Ethiopia; a brighter Sun is rejected, destroyed, buried, rises again, and ascends; Solomon interprets the sun’s departure as the departure of God.

The brighter Sun is rejected, destroyed, buried, rises again, and ascends into heaven.
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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

Azaryas dresses Zion, spreads gifts before her, places her on a purple-draped wagon, and the next morning the company resumes travel while men, beasts, and wagons are lifted one cubit and pass through the air as people worship Zion.

David II's company, animals, and wagons are lifted above ground and water and are reported to travel through the air.
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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

Chapter summaries list prophecies dealing with Jewish wickedness, the Crucifixion, Resurrection, Ascension, and Second Coming of Christ.

The passage reports prophecies concerning the Crucifixion, Resurrection, Ascension, and Second Coming of Christ.
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inca

First Part of the Royal Commentaries of the Yncas, Vol. II EIGHTH BOOK OE THE ROYAL / COMMENTARIES OF THE YNCAS. / CHAPTER II. / EIGHTH BOOK OF THE EOYAL; lines 14556-14597 confidence: medium

The passage describes a two-and-a-half-league ascent called the Cuesta de Pias, difficult traversal, and Pias abandoned although strong because the enemy had stronger fortified positions.

The army advances through a long ascent and a harmful snowy mountain pass, with the route repeatedly described as difficult and dangerous.
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First Part of the Royal Commentaries of the Yncas, Vol. II NINTH BOOK OF THE BOYAL / COMMENTARIES OF THE YNCAS. / CHAPTER XV. / NINTH BOOK OF THE BOYAL; lines 20630-20669 confidence: medium

Huayna Ccapac says he goes to rest in Heaven with father the Sun; the Sun had revealed that he would be summoned from a river or lake, and his sickness after leaving the lake is a sign of that call.

Huayna Ccapac states that he goes to rest in Heaven with father the Sun.
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First Part of the Royal Commentaries of the Yncas, Vol. II SEVENTH BOOK OE THE ROYAL / COMMENTARIES OF THE YNCAS. / CHAPTER XXYI. / SEVENTH BOOK OF THE BOYAL; lines 13611-13645 confidence: medium

“his Father the Sun had called him to come and rest in heaven”; the passage then says he died after enlarging his empire southward and northward.

The king says his Father the Sun has called him to come and rest in heaven immediately before his death.
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First Part of the Royal Commentaries of the Yncas, Vol. II TWO FAMOUS ROADS THAT THERE WERE IN PERU. / COMMENTARIES OF THE YNCAS. / NINTH BOOK OK THE BOYAL / COMMENTARIES OF THE YNCAS.; lines 20317-20364 confidence: low

Botero describes two royal highways from Cuzco, two thousand miles long, one along the coast plains and one over mountain tops; he adds that construction required altering valleys, rocks, and mountains, that the roads were twenty-five feet wide, and that the work surpassed Egyptian and Roman edifices.

The passage describes a road over mountain tops, masonry steps ascending to high platforms, and the Ynca viewing the land from snowy summits.
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Narratives of the Rites and Laws of the Yncas AN ACCOUNT / THE FABLES AND RITES OF THE YNCAS, / CHRISTOVAL DE MOLINA, / FABLES AND RITES OF THE YNCAS. 5; lines 840-918 confidence: medium

In darkness the Creator makes the sun, moon, and stars, orders them to the island of Titicaca, and from there to rise to heaven.

In darkness the Creator makes the sun, moon, and stars, sends them to Titicaca, and orders them to ascend to heaven and fix themselves in their places.
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Narratives of the Rites and Laws of the Yncas ANTIQUITIES OF PERU. / AN ACCOUNT / THE ANTIQUITIES OF PEEU. / ANTIQUITIES OF PERU. 69; lines 3556-3641 confidence: high

Christ dies on the cross at Jerusalem, is buried, enters the infernal regions to free the holy fathers' souls, rises on the third day, remains bodily for forty days, ascends to heaven, and sends the Holy Spirit to apostles and disciples.

Christ dies, is buried, rises on the third day, remains bodily for forty days, and ascends into heaven.
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Narratives of the Rites and Laws of the Yncas ANTIQUITIES OP PEEC. 107 / ANTIQUITIES OP PEEU. 109 / ANTIQUITIES OF PERU. 113 / ANTIQUITIES OF PERU. 115; lines 5535-5639 confidence: medium

The armies cover the land; Huascar ascends a high hill near the Apurimac and sees warriors' gold, silver, colored plumes, war songs, and instruments.

Huascar ascends a high hill near the Apurimac and looks over the armies and landscape.
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Narratives of the Rites and Laws of the Yncas ANTIQUITIES OF PERU, / AN ACCOUNT / THE ANTIQUITIES OF PERU. / ANTIQUITIES OP PERU. 69; lines 3161-3236 confidence: high

The speaker professes belief in God as creator of heaven and earth, Adam as progenitor of all mankind, Christ's incarnation, death on the cross, descent to the infernal regions, resurrection, forty days bodily presence, ascension, sending of the Holy Spirit, and God as supreme Lord and Judge.

Christ is said to ascend into Heaven after rising from the dead.
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Narratives of the Rites and Laws of the Yncas FABLES AND EITES OP THE YNCAS. 37 / FABLES AND RITES OP THE YNCAS. 39 / FABLES AND RITES OP THE YNCA8. 41 / FABLES AND RITES OP THE TNCAS. 43; lines 2557-2636 confidence: high

The Ynca returns home while the youths, fathers, and relations go to Raurana, spend the night at Huamarv-cancha, ascend Raurana at dawn, and receive gold ear-pieces, red mantles, blue tassels, and other marks from the Lord Ynca.

The initiands spend the night near Raurana, ascend the hill at dawn, and perform the rite at a summit altar with stone falcons.
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Narratives of the Rites and Laws of the Yncas FABLES AND EITES OF THE YNCAS. 53 / FABLES AND RITES OF THE YNCAS. 55 / FABLES AND RITES OF THE YNCAS. 57 / FABLES AND RITES OP THE YNCAS. 59; lines 3222-3264 confidence: medium

They worshipped summits and mountain passes, offered maize and other things, and said that reaching the top of a pass allowed rest from ascent; this was called chupasitas.

The passage describes worship of summits and mountain passes, offerings there, and rest after ascending to the top.
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Narratives of the Rites and Laws of the Yncas FABLES AND RITES OF THE YNCAS. 31 / FABLES AND RITES OF THE YNCAS. 33 / FABLES AND EITES OF THE YNCAS. 35 / FABLES AND EITES OP THE YNCAS. 37; lines 2312-2392 confidence: high

Each youth has a sheep prepared for sacrifice; the group goes to Huanacauri, sleeps at Matahua at the foot of the hill, ascends fasting at sunrise to the huaca, and the Tarpuntays pull wool from the sheep and sacrifice five lambs before the huaca.

The youths fast, sleep at the foot of Huanacauri, and ascend the hill at sunrise to reach the huaca at the top.
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Narratives of the Rites and Laws of the Yncas FABLES AND RITES OF THE YNCAS. / FABLES AND RITES OF THE YNCAS. / FABLES AND RITES OP THE YNCAS. 35 / FABLES AND RITES OP THE YNCAS. 37; lines 1998-2076 confidence: medium

Each youth has a sheep prepared for sacrifice; the youths and relations go to Huanacauri, sleep at Matahua, fast, ascend at sunrise to the huaca, and leave the sheep below while Tarpuntays pull wool from each animal.

The youths fast, sleep at the foot of Huanacauri, and ascend at sunrise to reach the huaca on the hill before the sacrifice and investiture.
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Narratives of the Rites and Laws of the Yncas FABLES AND RITES OF THE YNCAS. 53 / FABLES AND RITES OF THE YNCAS. 55 / FABLES AND RITES OP THE YNCAS. 57 / FABLES AND RITES OP THE YNCAS. 59; lines 2853-2930 confidence: medium

Summits and mountain passes were worshipped with offerings of maize and other things; reaching the top of a pass allowed rest from ascent.

Peaks and mountain passes are worshipped with offerings, and their significance is linked to reaching the top after ascent and resting there.
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Narratives of the Rites and Laws of the Yncas FABLES AND RITES OP THE YNCAS. 37 / FABLES AND KITES OP THE YXCAS. 39 / FABLES AND KITES OP THE YNCAS. 41 / FABLES AND RITES OP THE YNCAS. 43; lines 2233-2306 confidence: high

In Huacay-pata, statues of the Creator, Sun, Thunder, and Moon are present; the Ynca sits near the Sun; participants perform mucha, arrange themselves, perform the taqui huari, and the youths are flogged.

The youths are repeatedly flogged, ascend Raurana at dawn, receive breeches, shirts, ear-pieces, diadems, and other insignia, and are exhorted to become brave warriors.
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Narratives of the Rites and Laws of the Yncas OF THE INDIANS OF HUAROCHIRI. 129 / OF THE INDIANS OF HUAROCHIRI. 131 / CHAPTER III. / CHAPTER IV.; lines 6205-6230 confidence: low

The man asks if there is any way they can save themselves; the llama says he must follow it quickly to the summit of a high 'moun-' where the excerpt breaks off.

When asked how they can save themselves, the llama tells the man to follow it quickly toward the summit of a high place.
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Narratives of the Rites and Laws of the Yncas OF THE INDIANS OF HUAROCHIRI. 137 / OF THE INDIANS OF HUAROCHIRI. 139 / OP THE INDIANS OF HCJAROCHIRI. 141 / CHAPTER VI.; lines 6625-6692 confidence: medium

On the fifth day the woman took her children, brothers, and relations away, while the rest of the inhabitants remained drinking and feasting; Pariacaca ascended the high mountain Matro-coto above Huarochiri.

Pariacaca ascends the high mountain Matro-coto before the rain, hail, and stones destroy the village.
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Narratives of the Rites and Laws of the Yncas OF THE INDIANS OF HUAROCHIRI. 129 / OF THE INDIANS OF HUAROCHIRI. 131 / CHAPTER III. / CHAPTER IV.; lines 5572-5596 confidence: medium

“within five days the sea will rise and cover the whole earth, destroying all there is upon it.”

The llama advises the man to follow it to the summit of a high place after warning of the sea rising over the earth.
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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: high

Manco sets out with his brothers toward the hill over which the sun rose, reaches the highest point, and a very beautiful rainbow with another rainbow above it appears over him.

Manco travels toward the hill over which the sun rose, reaches the highest point, is surrounded by a double rainbow, and interprets it as a sign of prosperity and victory.
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Narratives of the Rites and Laws of the Yncas THE FABLES AND RITES OF THE YNCAS, / CHRISTOVAL DE MOLINA, / FABLES AND RITES OF THE YNCAS. 5 / FABLES AND RITES OF THE YNCAS. 7; lines 921-1002 confidence: high

"they reached the sea, whence they ascended to heaven" after completing their work in the world.

After completing all they had to do in the world, the two sons reach the sea and ascend to heaven.
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Narratives of the Rites and Laws of the Yncas THE FABLES AND KITES OF THE YNCAS, / CHRISTOVAL DE MOLINA, / FABLES AND RITES OF THE YNCAS. O / FABLES AND EITE8 OP THE YNCAS. 7; lines 708-830 confidence: high

The Creator, father of Ymaymana Viracocha and Tocapo Viracocha, sends one through mountains and forests and the other through plains to name trees, herbs, rivers, fruits, and flowers and teach their uses; they reach the sea and ascend to heaven.

Ymaymana Viracocha and Tocapo Viracocha ascend to heaven after accomplishing their work in the world.
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Narratives of the Rites and Laws of the Yncas THE YNCAS. / THE FABLES AND KITES OF THE YNCAS, / CHRISTOVAL DE MOLINA, / FABLES AND RITES OF THE YNCAS. O; lines 626-705 confidence: high

Manco Ccapac and his brothers and sisters descend under the earth by the Creator's command and emerge in the cave of Paccaritambo; other nations also emerge there at the first sunrise after night and day are divided; they are called children of the Sun.

Manco Ccapac and siblings descend under the earth and come out again in the cave of Paccaritambo; other nations are also said to emerge from the same cave.
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native american great lakes

Chippewa Music A'KIWEN'21 / BUP.RATT OF AMERICAN ETHNOLOGY / CHIPPEWA WAR BANNER / BUEEAU OF AMERICAN ETHNOLOGY; lines 10192-10355 confidence: medium

Song gloss: 'I arising ... myself ... from the flowing spring.'

The Origin of the Bi'jikiwuck song is glossed as 'I arising myself from the flowing spring.'
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Chippewa Music A'KIWEN'21 / BUP.RATT OF AMERICAN ETHNOLOGY / CHIPPEWA WAR BANNER / BUEEAU OF AMERICAN ETHNOLOGY; lines 10357-10708 confidence: medium

The opening list includes titles about raising a pipe, a bubbling spring from hard ground, going around the Mide lodge, a shell going toward people who fall, an upward flame, walking to the spirit land, going to the big bear's lodge, women enjoying the dance, and arising from a flowing spring.

The passage includes an upward flame, walking in the sky with a bird, flight light as a raven's feather, and a heaven/rising fragment.
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Chippewa Music A'KIWEN'21 / BUP.RATT OF AMERICAN ETHNOLOGY / CHIPPEWA WAR BANNER / BUEEAU OF AMERICAN ETHNOLOGY; lines 10710-10951 confidence: low

The translated words say it is uncertain what will happen to the one from whom the speaker flies and to the one from whom the speaker rises.

The translated lyric of Song No. 27 speaks of uncertainty concerning the one from whom the speaker flies and rises.
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Chippewa Music RHYTHM OF FIRST MEASURE / CHANGE OF TIME / BUREAU OF AMEEICAN ETHNOLOGY / COMPARISON OF METRIC UNIT OF VOICE AND DRUM; lines 17304-17541 confidence: high

He dreamed of clouds rising in the south; manido' in the clouds said, "Brother, come here with us."

The fasting man is called by beings in the clouds and goes up into the clouds, where thunderbirds teach him a song.
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Chippewa Music RHYTHMIC UNIT / COMPARISON OF METRIC UNIT OF VOICE AND DRUM / SONGS OF THE LAC DU FLAMBEAU RESERVATION / PINE FOREST, LAC DU FLAMBEAU RESERVATION, WIS.; lines 16324-16543 confidence: medium

Song No. 85: “in the sky / I am walking / a bird / I accompany.”

Song No. 85 says the speaker is walking in the sky and accompanies a bird.
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Chippewa Music WOMAN'S DANCE / DANCES OF WABA'CING CHIPPEWA / DENSMORKJ / IHILL. 53; lines 22570-22910 confidence: high

Translated words: “the chief”; “into the heavens”; “will take me.”

The song text states that a chief will take the speaker into the heavens.
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Chippewa Music II BUEEAU OF AMEKICAX ETHNOLOGY / OM . / T-( (N / S 3 5! 2; lines 4160-4241 confidence: medium

The passage states that 16 percent of the dream songs relate to flight through the air and discusses the sensation of aviation in dreams.

The passage states that 16 percent of dream songs relate to flight through the air.
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Chippewa Music II DE.NSMUUEJ / CHIPPEWA MUSIC- / DEN SMOKE I / ^» ^-; lines 8420-8609 confidence: low

“it is uncertain what will happen ... to the one from whom I fly ... to the one from whom I rise”

The translated song repeatedly says it is uncertain what will happen to the one from whom the speaker flies or rises.
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Chippewa Music II RHYTHM OF FIRST MEASURE / CHANGE OF TIME / RHYTHMIC UNIT / COMPARISON OF METRIC UNIT OP VOICE AND DRUM; lines 14485-14720 confidence: high

A man paints his face with charcoal, fasts ten days, dreams of clouds rising in the south, hears manido' invite him as brother, goes up into the clouds, sees thunderbirds, and is taught their song.

The man is invited by manido' in the clouds and goes up into the clouds, where he sees thunderbirds.
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Chippewa Music II RHYTHMIC UNIT / COMPARISON OF METRIC UNIT OF VOICE AND DRUM / CHIPPEWA MEDICINE POLES / WOMAN'S DANCE; lines 19294-19585 confidence: high

“o'gima the chief / gi'jigung' into the heavens / engaba'binigo' will take me”

The translated words of No. 145 state that the chief will take the speaker into the heavens.
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Fox Texts AND FOR THAT REASON DROWNS HER DAUGHTER.1 / THUS OBTAIN CRAWFISHES TO EAT.1 / CEASED FROM HER EVIL CONDUCT.1 / AND DREAMS.; lines 4529-4656 confidence: medium

After speaking of future events, the youth goes away. For many winters people hear him singing; he stands on a high frozen rock and flies through the air toward the farther shore of the Wisconsin River. His voice fades beyond the river, and later people no longer hear it or know where he is.

The youth goes away after speaking, is heard singing while flying through the air, and later his voice ceases and his whereabouts are unknown.
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Fox Texts INTRODUCTION. / CONSONANTS. / VOWELS. / DIPHTHONGS.; lines 1522-1678 confidence: high

The manitou conjures so the earth is torn and blown upward; the other figure conjures, uproots trees, and later rises halfway into the sky after the manitou rises above the trees.

The manitou rises into the air above the trees, and the smaller opponent rises halfway into the sky, after which the manitou becomes afraid.
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Fox Texts INTRODUCTION. / CONSONANTS. / VOWELS. / DIPHTHONGS.; lines 1680-1833 confidence: medium

A note says the myth explains stars and autumn leaf color, telling of three Red-Earth hunters and a puppy pursuing a bear from earth into the northern sky, where they appear as stars of the Great Dipper.

The note says the myth explains stars and autumn leaf color through hunters and a puppy pursuing a bear from earth into the northern sky, and the story opening begins that bear hunt in winter.
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Fox Texts INTRODUCTION. / CONSONANTS. / VOWELS. / DIPHTHONGS.; lines 1835-1963 confidence: high

A pursuer looks down and sees the green earth below; he says they are being carried up into the sky by the bear and calls to River-that-joins-Another to go back, but is not heeded.

The chasers are carried upward into the sky by the bear, and the bear, chasers, and puppy are identified with particular stars.
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Social Life and Ceremonial Bundles of the Menomini Indians GAMES. / MONTHS AND SEASONS. / BURIAL CUSTOMS. / COSMOLOGY AND MEDICINE BUNDLES.; lines 4536-4628 confidence: high

A belief describes a huge metallic cylinder from the center of heaven to earth; four dignitaries at the top grant wishes to fortunate dreamers who ascend during visions, while others are judged by height attained.

A metallic cylinder stretches from the center of heaven to earth, and fortunate dreamers ascend through it in vision to four wish-granting dignitaries.
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Social Life and Ceremonial Bundles of the Menomini Indians GAMES. / MONTHS AND SEASONS. / BURIAL CUSTOMS. / COSMOLOGY AND MEDICINE BUNDLES.; lines 4630-4713 confidence: high

An unborn child's spirit may leave a pregnant woman, enter a tube, ascend to the four gods, be seized and examined by Minisi-no'hawatuk, receive prophecies and a fixed lifespan, and have an Inan-hawatukuk assigned to watch and avenge premature slaying.

The unborn child's spirit leaves the mother's body, enters a tube, and ascends to the four gods, where its life is determined.
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Social Life and Ceremonial Bundles of the Menomini Indians GAMES. / MONTHS AND SEASONS. / BURIAL CUSTOMS. / COSMOLOGY AND MEDICINE BUNDLES.; lines 6606-6702 confidence: medium

The Menomini claim a large brass or copper cylinder extends from earth to the fourth and highest heaven; four gods sit at its top. Nakuti's great-grandfather dreamed of these gods and Wabano, the morning-star, walking through the sky until their leader approached singing.

A brass or copper cylinder extends from earth to the fourth and highest heaven, and a dreamer walks through the sky toward the gods at its top.
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Social Life and Ceremonial Bundles of the Menomini Indians GAMES. / MONTHS AND SEASONS. / BURIAL CUSTOMS. / COSMOLOGY AND MEDICINE BUNDLES.; lines 6704-6836 confidence: medium

A translated utterance refers to something given in the midst of heaven; a leader gives a Thunderer’s egg to a warrior, instructs him in making a war bundle, and the man returns to earth, awakes, and prepares bundle materials with help from his nephew and wife.

The episode places a gift in heaven, then says the man returned to earth, awoke, and proceeded to make the war bundle after instruction.
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Social Life and Ceremonial Bundles of the Menomini Indians MARRIAGE CUSTOMS. / TERMS OF RELATIONSHIP. / F EMALE / CHILDREN, BIRTH AND NAMING CUSTOMS.; lines 2359-2440 confidence: medium

Four virgin girls with pure and holy lives were, at death, permitted to live forever in the eastern sky just below the morningstar; unidentified powerful male beings lived with them.

Four pure virgin girls, after death, are permitted to live forever in the eastern sky below the morningstar.
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Social Life and Ceremonial Bundles of the Menomini Indians TERMS OF RELATIONSHIP. / F EMALE / CHILDREN, BIRTH AND NAMING CUSTOMS. / DREAM FASTING OF YOUTHS AND MAIDENS.; lines 2841-2940 confidence: high

The last dream type concerns a sacred metal cylinder in the center of the heavens; a dreamer ascends through the tube and, if reaching the top, receives gifts from gods conferring powers for war, long life, and hunting.

A sacred metal cylinder stands in the center of the heavens; the dreamer ascends through it and may receive gifts from gods at the top.
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estonian

The Hero of Esthonia and Other Studies in the Romantic Literature of That Country CANTO XIX / THE LAST FEAST OF THE HEROES / CANTO XX / ARMAGEDDON; lines 4047-4139 confidence: high

Kalevide's cries ascend to heaven; heavenly powers fail to heal him; he dies, his soul flies to Taara's halls, and he sits in firelight among Taara's heroes listening to bards sing of his deeds.

Kalevide dies after heavenly powers fail to heal him, and his soul flies to Taara's halls in heaven.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country END OF THE KALEVIPOEG. / PART II / SECTION I / THE MILKY WAY.; lines 4171-4287 confidence: high

Uko hears of Lindu's distress and the birds' need, resolves to help, orders the winds to carry his daughter from the world's misery, and the winds lift her gently to the blue firmament.

Uko commands the winds to lift Lindu away from earthly misery and set her on the firmament.
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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 6843-6934 confidence: medium

The boy travels for several years without his provisions failing, becomes a strong youth, and sees a lofty mountain that seems to reach the clouds.

The youth approaches a mountain that seems to reach the clouds and spends three days ascending and three days descending it.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE BLACK POOL. / THE MOON-PAINTER. / THE TREASURE-BRINGER. / THE WOODEN MAN AND THE BIRCH-BARK MAID.; lines 12653-12768 confidence: high

At his last hour, the shoemaker takes a juniper staff and goes to hell. The warden and Prince of Hell demand that he throw it down, but he strikes the Devil behind the ear; hell shakes, and the Devil and companions vanish.

The shoemaker goes to hell, defeats the Devil, explores the underworld, releases imprisoned children’s souls, and goes with them to heaven.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE GALLOWS-DWARFS. / THE TREASURE AT KERTELL. / THE GOLDEN SNAKES. / THE NOCTURNAL CHURCH-GOERS.; lines 13992-14084 confidence: medium

The youth puts the ring on his ring-finger and becomes invisible to the maiden, then moves it to his little finger and flies away like a bird. The maiden realizes his treachery and laments.

After moving the ring to the little finger of his left hand, the youth soars into the air like a bird and later can fly wherever he wishes.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE GIFTED BROTHERS. / THE IDIOT'S LUCK. / THE MAGICIAN'S HEIRS. / THE MAN IN THE MOON.; lines 9728-9825 confidence: low

The Creator descends from heaven, punishes the wolf, and yokes it high in heaven with the ox to draw water forever, driven by the pole-star's iron rod.

The wolf is yoked high in heaven with the ox to draw water forever under the pole-star's iron rod.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE HERO OF ESTHONIA / THE KALEVIPOEG / CANTO I / THE MARRIAGES OF SALME AND LINDA; lines 1240-1363 confidence: high

Salme bids farewell, says she will be hidden behind clouds or wander through the heavens transformed into a star, mounts her sledge, and gives no further tidings; wind, rain, and dew answer those who call after her.

Salme says she will be hidden behind clouds or wander through the heavens transformed into a star, then leaves in a sledge and is not heard from again.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE IDIOT'S LUCK. / THE MAGICIAN'S HEIRS. / THE MAN IN THE MOON. / THE MAIDEN AT THE VASKJALA BRIDGE.; lines 9827-9903 confidence: medium

A pure maiden goes to the Vaskjala Bridge to bathe; the Moon looks down, loves her, and knows her unspoken longing to leave the world and dwell with him.

The maiden's purity wins the Moon's love; she wishes to depart the world and is later visible in the Moon, living above in joy.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE IDIOT'S LUCK. / THE MAGICIAN'S HEIRS. / THE MAN IN THE MOON. / THE MAIDEN AT THE VASKJALA BRIDGE.; lines 9827-9903 confidence: high

The maiden's face is visible in the Moon; she lives joyfully in the sky, invites earthly maidens to share her happiness, and hides her face under a black veil when none is worthy.

The Moon-maiden wants earthly maidens to join her, but none is sufficiently pure, modest, and innocent to ascend to her.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE IDIOT'S LUCK. / THE MAGICIAN'S HEIRS. / THE MAN IN THE MOON. / THE MAIDEN AT THE VASKJALA BRIDGE.; lines 9827-9903 confidence: high

A woman fetches water very late on Saturday evening and tells the brightly shining Moon that he should come help her instead of standing idle above.

The woman who works late on a holiday evening and mocks the Moon is seized and taken into the sky with her pails as a warning to others.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE MAGIC EGG. / EMMU LAKE AND VIRTS LAKE. / THE BLACK POOL. / THE MOON-PAINTER.; lines 12185-12283 confidence: high

The Devil steals a barrel of tar; his accomplices make a long ladder in seven pieces of seven fathoms each, and they prepare a bucket and a lime-tree-bast mop on a long handle.

The Devil's servant climbs a long ladder in an attempt to reach and tar the moon.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE MAGIC EGG. / EMMU LAKE AND VIRTS LAKE. / THE BLACK POOL. / THE MOON-PAINTER.; lines 12285-12357 confidence: high

The Devil steals seven more ladders, binds them together, places them where the moon is lowest, sends a servant up with a bucket, and makes the ladder reach the moon.

The Devil constructs a ladder from seven bound ladders and sends the servant up until it reaches the moon.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE MAN IN THE MOON. / THE MAIDEN AT THE VASKJALA BRIDGE. / RED RIDING-HOOD. / SNOWWHITE, THE GLASS MOUNTAIN, AND THE DESPISED YOUNGEST SON.; lines 9939-10020 confidence: high

The king promises his daughter to whoever can climb the glass mountain; the elder brothers dress finely and leave the shabby youngest son at home.

The neglected youngest son makes three attempts with bronze, silver, and gold horses and armour, reaching the glass mountain summit on the third day.
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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 14812-14987 confidence: high

Siuru flies southward and northward, sails above three worlds, and soars to heaven, the fortress of sunlight, halls of moonlight, and a copper gate.

Siuru departs, sails above three worlds, soars to heaven and celestial structures, and returns home to report.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE RICH BROTHER AND THE POOR ONE. / THE ORIGIN OF THE SWALLOW. / THE SPIDER AND THE HORNET. / THE OFFICIOUS FLIES.; lines 15706-15993 confidence: low

Entries include Kalevide’s meeting with a hedgehog, Salme born from a hen, heroes carried by eagles, a hornet and spider, and water-nymphs.

The index lists “Heroes carried by eagles.”
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE SONG-GOD'S DEPARTURE. / JUTTA. / THE TWELVE DAUGHTERS. / THE FAITHLESS FISHERMAN.; lines 11147-11261 confidence: high

A new section introduces spirits of the air. A nobleman leaves every Thursday in hard winters, forbids accompaniment or observation, keeps the secret stable key, and threatens death to anyone entering.

The nobleman forbids anyone to witness his secret winter departures, but the coachman hides and sees the radiant vehicle travel north and above the clouds.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE SONG-GOD'S DEPARTURE. / JUTTA. / THE TWELVE DAUGHTERS. / THE FAITHLESS FISHERMAN.; lines 11147-11261 confidence: high

The coachman hides in the stable and on the sledge, sees bright radiance and a sledge like a red-hot anvil, travels rapidly north, and observes radiant sledges and horses driving above the clouds.

Radiant riders travel above the clouds, are identified as spirits of the Northern Lights, and are said to hold a wedding in the winter sky when the Northern Lights flame.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE WONDERFUL HAYCOCK. / THE MAGIC EGG. / EMMU LAKE AND VIRTS LAKE. / THE BLACK POOL.; lines 12015-12092 confidence: high

After another storm, the Devil and the son climb a high mountain; the Devil carries the son on his shoulders and stretches magically upward while singing about nearing Cloudland.

The Devil and son climb a high mountain, and the Devil magically stretches until the son reaches the edge of the clouds.
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jain

Jaina Sutras, Part I: The Akaranga Sutra and the Kalpa Sutra (Sacred Books of the East, Vol. 22) BOOK II, LECTURE 15. 19 1 / BOOK II, LECTURE 15. 193 / BOOK II, LECTURE 15. 195 / BOOK II, LECTURE 15. 197; lines 9890-9972 confidence: low

The Gina wears a chaplet, diadem, ornaments, and a costly muslin robe; after a three-day fast he ascends the supreme palankin and purifies all by his light.

After a fast of three days, the Gina ascends the supreme palankin and purifies all by his light.
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Jaina Sutras, Part I: The Akaranga Sutra and the Kalpa Sutra (Sacred Books of the East, Vol. 22) FIFTEENTH LECTURE, / BOOK II, LECTURE 15. 19 1 / BOOK II, LECTURE 15. 193 / BOOK II, LECTURE 15. 195; lines 9807-9887 confidence: medium

Gods and goddesses of the four orders learn of Mahivtra's intention, take on proper form, dress, and ensigns, travel with retinues, vehicles, and chariots, reject gross matter, retain subtle matter, and cross numberless continents and oceans to the Kshatriya part of Kiw(/apura.

The gods ascend, then come down again with divine motion, crossing numberless continents and oceans before arriving near Kiw(/apura.
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Jaina Sutras, Part I: The Akaranga Sutra and the Kalpa Sutra (Sacred Books of the East, Vol. 22) FIRST LESSON. / BOOK I, LECTURE 3, LESSON 3. 3! / THIRD LESSON. / FOURTH LESSON.; lines 3418-3472 confidence: medium

The heroes know worldly misery, reject connection with the world, “go on the great journey,” “rise gradually,” and “do not desire life.”

The heroes who reject worldly connection are said to rise gradually.
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Jaina Sutras, Part I: The Akaranga Sutra and the Kalpa Sutra (Sacred Books of the East, Vol. 22) LIVES OF THE GIN AS. 223 / LIVES OF THE GIN AS. / Q 2 . / LIVES OF THE GIN AS. 2 29; lines 11029-11154 confidence: medium

A divine agent flies upward through numberless continents and oceans to the Saudharma Kalpa, reaches Saudharma Avatamsaka, where Sakra sits on his throne, and reports on the execution of orders.

A divine agent flies upward through cosmic regions to the Saudharma heaven and reports to Sakra in his divine abode.
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Jaina Sutras, Part I: The Akaranga Sutra and the Kalpa Sutra (Sacred Books of the East, Vol. 22) LIVES OF THE GIN AS. 269 / LIFE OF PARSVA. / LIFE OF ARISHTANEMI. / LIVES OF THE GIN AS. 279; lines 13060-13151 confidence: medium

When his fourfold Karman is exhausted, Rishabha fasts six and a half days without water and dies on the summit of Mount Ashtapada with ten thousand monks in the Samparyanka position, freed from all pains.

After his Karman is exhausted, Rishabha dies on the summit of Mount Ashtapada and is described as freed from all pains.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) LECTURE I. 5 / LECTURE II. 9 / LECTURE II. II / LECTURE II. 13; lines 2733-2923 confidence: medium

One who leaves the causes of sin and gains fame through patience “will rise to the upper regions after having left this body of clay.”

A person who abandons sin and gains fame through patience is said to rise to upper regions after leaving the body of clay.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) LECTURE III. 17 / LECTURE IV. 19 / LECTURE V. 21 / LECTURE V. 23; lines 3232-3417 confidence: high

Outward tokens such as hair or baldness do not save a sinful ascetic; a sinful mendicant will not escape hell, while a pious man, monk or householder, ascends to heaven.

The passage says a pious man ascends to heaven and describes self-controlled persons going to the highest luminous regions.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) LECTURE IX, 39 / LECTURE X. 43 / LECTURE X. 45 / LECTURE XI. 49; lines 4564-4630 confidence: medium

Monks who equal the ocean in depth are hard to overcome, unfrightened, learned, careful of themselves, and go to the highest place after their Karman has been annihilated.

Ocean-like learned monks are said to go to the highest place after their Karman has been annihilated.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) LECTURE IX. 35 / NINTH LECTURE. / THE PRAVRAGYA OF KING NAMI2. / LECTURE IX, 39; lines 4068-4265 confidence: medium

Sakra adores the sage's feet marked by the Chakra and the Ankusa, glossed as wheel and hook, and flies up through the air with crown and earrings trembling.

After revering Nami and adoring his feet, Sakra flies up through the air.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) LECTURE V. 21 / LECTURE V. 23 / LECTURE VII. 27 / LECTURE VII. 29; lines 3537-3639 confidence: high

Three merchants travel with capital: one gains, one preserves his capital, and one loses it. The text applies the parable to the Law: capital is human life, gain is heaven, and lost capital leads to hell or animal birth.

The passage maps human life to capital and describes different post-human outcomes: heaven or the state of gods for gain, human rebirth for preserved capital, and hell or animal birth for lost capital; it also speaks of an upward course.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) LECTURE XII. 55 / LECTURE XIII. 57 / LECTURE XIII. 59 / LECTURE XIV. 61; lines 5178-5269 confidence: medium

Xitra, a great sage of excellent conduct and penance, is indifferent to pleasure; after practicing the highest self-control he reaches the highest place of perfection.

Xitra is indifferent to pleasure, practices the highest self-control, and reaches the highest place of perfection.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) LECTURE XIX. 91 / LECTURE XIX. 93 / LECTURE XIX, 95 / LECTURE XIX. 97; lines 6986-7086 confidence: medium

A pious monk is compared to animals going many places, is said afterwards to go to the upper regions, and is instructed on begging-tour not to despise or blame the food received.

The passage says that a pious monk goes many places like animals and afterwards goes to the upper regions.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) LECTURE XX. 107 / L1O UTTARADHYAYVANA. / LECTURE XXI. 111 / LECTURE XXII. 113; lines 7780-7965 confidence: high

Gods descend from heaven to celebrate his renunciation; surrounded by gods and men, the Venerable One leaves Dvaraka in a palankin, ascends Mount Raivataka, reaches the park, descends, and renounces while the moon is in conjunction with Aitra.

The Venerable One leaves Dvaraka, ascends Mount Raivataka, and undergoes renunciation at the park there.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) LECTURE XXIX. 161 / LECTURE XXIX. 163 / LECTURE XXIX. 165 / LECTURE XXIX. 167; lines 10589-10691 confidence: high

By renouncing the body, the monk acquires virtues of the Siddhas, goes “to the highest region of the universe,” and becomes absolutely happy.

Renouncing the body leads the monk to the highest region of the universe and absolute happiness.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) LECTURE XXIX. 167 / LECTURE XXIX. 169 / LECTURE XXIX, 171 / LECTURE XXIX. 173; lines 10899-10984 confidence: high

After ridding itself of bodies, the soul takes a straight-line form, goes upward in one moment to the highest Akasa without touching anything or taking space, and obtains perfection, enlightenment, deliverance, and final beatitude.

The soul rises upward in one moment to the highest Akasa after shedding bodies and attains final deliverance.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) LECTURE XXVIII. 155 / LECTURE XXIX. I 159 / LECTURE XXIX. 161 / LECTURE XXIX. 163; lines 10387-10488 confidence: medium

“By repenting of one’s sins to oneself the soul obtains repentance ... an (ascending) scale of virtues ... destroys the Karman resulting from delusion.”

Repentance is said to prepare an ascending scale of virtues by which Karman from delusion is destroyed.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) LECTURE XXXIV. 201 / LECTURE XXXVI. 207 / LECTURE XXXVI. 209 / LECTURE XXXVI. 2II; lines 12884-12982 confidence: high

The passage asks where perfected souls are debarred, reside, leave their bodies, and go; it answers that they are debarred from the non-world, reside at the top of the world, leave bodies below, and go there on reaching perfection.

On reaching perfection, souls leave their bodies below and go to reside at the top of the world.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) THIRTEENTH LECTURE, / CALLED / THE REAL TRUTH. / BOOK I, LECTURE 12. 321; lines 18399-18494 confidence: medium

A monk should combat pride of genius, sanctity, birth, and good living; the wise abandon such pride, and great sages "ascend to the place where there is no Gotra at all (viz. to Moksha)."

Great sages who are above Gotra are said to ascend to the place where there is no Gotra, glossed as Moksha.
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finnish karelian

Kalevala: The Epic Poem of Finland DR. J.D. BUCK, / AN ENCOURAGING AND UNSELFISH FRIEND, AND TO HIS AFFECTIONATE FAMILY, / THESE PAGES ARE GRATEFULLY INSCRIBED. / PREFACE; lines 433-517 confidence: medium

Lake Eim's borders are occupied by violent men; the lake rises with its fish, leaves snakes, lizards, and toads behind, appears as cloud, swan, ship, and clouds, speaks to reapers, settles, and makes fields fruitful.

Lake Eim responds to bloodshed by rising into the air with its fish, relocating, and making fields and meadows fruitful in a new place.
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Kalevala: The Epic Poem of Finland DR. J.D. BUCK, / AN ENCOURAGING AND UNSELFISH FRIEND, AND TO HIS AFFECTIONATE FAMILY, / THESE PAGES ARE GRATEFULLY INSCRIBED. / PREFACE; lines 433-517 confidence: high

Eim mourns, calls together all its fishes, rises aloft with them, and leaves robbers finding only snakes, lizards, and toads on the bottom.

Eim rises into the air with its fish, continues higher, and hovers among the stars overnight.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 16009-16141 confidence: medium

Lemminkainen changes form and body, becomes a mighty eagle, flies on magic wings, tries to reach the highest heaven, and is burned or singed by moonlight and sunshine.

The eagle-formed hero tries to fly to the highest heaven, but moonlight and sunlight injure him.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 16009-16141 confidence: medium

Lemminkainen changes form and body, becomes a mighty eagle, soars on magic wings, tries to fly to highest heaven, and is burned or singed by moonlight and sunshine.

The eagle-form hero tries to fly to highest heaven before being burned by moonlight and sunshine.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 19126-19285 confidence: medium

She weeps for three days, climbs a lofty mountain, calls out, and the woodlands and distant hills answer that her calls are useless because no one will answer and home and people are far away.

The lost maiden climbs a lofty mountain, calls out from there, and later says she could not die upon the mountains.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 21682-21883 confidence: medium

Wainamoinen asks Lemminkainen to climb the topmast and inspect the horizon; Lemminkainen reports clear sky before them but dark horizon and clouds in the north and northwest, and Wainamoinen suspects Pohyola war-ships.

Lemminkainen climbs to the masthead, looks repeatedly, and on the third look reports the pursuing northern boat with many rowers and heroes.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 10604-10759 confidence: high

The metal-taloned bird soars upward, shakes the vault of ether, splits the dome of heaven, breaks Ukko's colored bow, tears away Moon-horns, and disappears beyond Sun-land.

The eagle rises into the ether, disturbs the vault of heaven, breaks celestial features, disappears beyond the Sun-land, and is also described in the child's tale as spanning heaven, ocean, waters, and clouds.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 10604-10759 confidence: high

The bird of metal talons flies upward into ether, shakes and splits heavenly structures, breaks Ukko's colored bow, tears the Moon-horns, and disappears beyond the Sun-land.

The eagle rises into ether, splits or disturbs heavenly structures, passes the Moon-horns and Sun-land, and disappears to the home of the triumphant.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 12219-12399 confidence: medium

The speaker says the bride will wish she had ascended as steam, risen as smoke, or vanished as sparks, but cannot wander home like a bird, fall like leaves, perish like sparks, or vanish like smoke.

The speaker says the bride will wish she had ascended as steam, risen as smoke, or vanished as sparks.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 12219-12399 confidence: low

The bride is praised in her natal home as jewel, Moonlight, Sunshine, Sea-foam, and Flower; in the husband's household she is predicted to be censured and called Brush-wood, Sledge of Rags, Flight of Stairs, and Scare-crow; she will wish to ascend as steam, rise as smoke, or vanish as sparks but cannot return like a bird or vanish like smoke.

The bride is told she will wish she had ascended as steam, risen as smoke, or vanished as sparks.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 3884-4071 confidence: high

The eagle tells Wainamoinen to sit on its back and says it remembers that he left a birch-tree standing as a home for song-birds and resting-place for eagles.

Wainamoinen rises from the billows, sits on the eagle’s shoulders, and is borne aloft by the bird to Northland.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 3884-4071 confidence: medium

The eagle tells Wainamoinen to sit on its back so it can lift him from the waters, and says it remembers Wainamoinen leaving a birch tree standing as a home and resting-place for song-birds and eagles.

Wainamoinen mounts the eagle, which lifts him from the sea and carries him upward through winds and breezes to the Northland shore.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 5211-5401 confidence: high

Wainamoinen says: “Climb this tree, dear Ilmarinen,” and tells him to bring down the Moon and Bear from the fir-tree’s branches.

Ilmarinen is told to climb the fir-tree and then climbs high upon the bow of heaven to bring down the moonbeams and Bear of heaven.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 5403-5596 confidence: medium

Wainamoinen sings in magic accents, summons storm-wind, and orders it to carry the forgeman to dark Northland and Sariola.

A magical song summons a storm-wind that makes an air-vessel and carries Ilmarinen through the sky to dark Northland/Pohyola.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 7087-7279 confidence: medium

Lemminkainen continues praying as he journeys through fields, moorlands, brushwood, Hisi's colliery, and Lempo's burning fields; after several days he climbs Big-stone mountain and sees Tapio's mansion with golden-colored doors shining toward Northland.

After multi-day travel, the hero climbs Big-stone mountain and sees Tapio's mansion with golden-colored doors shining through mountain thickets toward Northland.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 8212-8383 confidence: high

The mother asks the honey-bee to fly to high Jumala and the seventh heaven to obtain the Creator's all-sufficient balsam, made from Ukko's breath and associated with divine honey of wisdom used to heal sorrow and evil.

The bee is sent from earth to the seventh heaven by way of moon and star stations to acquire the Creator's balsam and honey.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 8212-8383 confidence: high

The mother addresses the honey-bee and sends it to high Jumala and the seventh heaven for abundant honey and the Creator's balsam, made from Ukko's breath, which she says will heal anguish, tissue, vision, and restore singing.

A honey-bee is sent to high Jumala and the seventh heaven, follows a celestial route, reaches Ukko's home, and brings back divine healing substances.
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zuni

Zuni Folk Tales HOW THE CORN-PESTS WERE ENSNARED / JACK-RABBIT AND COTTONTAIL / THE RABBIT HUNTRESS AND HER ADVENTURES / THE UGLY WILD BOY WHO DROVE THE BEAR AWAY FROM SOUTHEASTERN MESA; lines 10305-10409 confidence: high

The people decide to seek help from the Gods and send Swift-runner to climb Thunder Mountain to the home of Áhaiyúta and Mátsailéma with their grandmother at the Middle Place of Sacrifice.

The community sends Swift-runner to climb Thunder Mountain to the home of the two War-gods and ask for aid.
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Zuni Folk Tales ITALIAN VERSION / THE GIANT CLOUD-SWALLOWER / THE MAIDEN THE SUN MADE LOVE TO, AND HER BOYS / OR, THE ORIGIN OF ANGER; lines 12292-12402 confidence: medium

The two warriors climb Thunder Mountain, where Áhaiyúta and his brother Mátsailéma, the Gods of War, and their grandmother live at the summit.

The Warrior Priests climb to the top of Thunder Mountain to consult the War Gods, who live at the summit.
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Zuni Folk Tales ITALIAN VERSION / THE GIANT CLOUD-SWALLOWER / THE MAIDEN THE SUN MADE LOVE TO, AND HER BOYS / OR, THE ORIGIN OF ANGER; lines 12404-12519 confidence: high

The girl loosens the Eagle’s bonds, and he flies upward toward the zenith where the Sun rests at noon.

The Eagle flies upward to the zenith and the Sun’s home, then is instructed to carry the maiden upward toward the Sun.
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Zuni Folk Tales ITALIAN VERSION / THE GIANT CLOUD-SWALLOWER / THE MAIDEN THE SUN MADE LOVE TO, AND HER BOYS / OR, THE ORIGIN OF ANGER; lines 12521-12636 confidence: high

The Eagle tells the maiden to bathe at dawn, dress at sunrise, wait through four appearances of the dance, then be carried by him toward the Sun, who will be waiting; he warns she may fail and be no more.

The Eagle carries the maiden upward through the sky toward the home of the Sun or Sun-father.
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Zuni Folk Tales ITALIAN VERSION / THE GIANT CLOUD-SWALLOWER / THE MAIDEN THE SUN MADE LOVE TO, AND HER BOYS / OR, THE ORIGIN OF ANGER; lines 12638-12749 confidence: medium

The gods say the travelers shall not reach the home of their father. Elder and younger brothers coordinate arrow drawing by right and left hands; a note identifies them as twin children of the Sun, elder right-handed and younger left-handed.

The gods say the travelers are nearly there but shall not reach the father's home; the arrows descend toward the Eagle and maiden before they arrive.
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Zuni Folk Tales ITALIAN VERSION / THE GIANT CLOUD-SWALLOWER / THE MAIDEN THE SUN MADE LOVE TO, AND HER BOYS / OR, THE ORIGIN OF ANGER; lines 13451-13554 confidence: high

The Sun-father instructs him to spread the mantle, place sacred hoops and wands at its four corners, put all valued belongings on it, leave no stone or shell behind, and have the family lift the corners as the people storm the house until they reach his country.

The Sun-father instructs the family to lift the mantle’s corners and be raised to his country; during the attack the husband, wife, and children rise through the sky-hole and above the roof.
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Zuni Folk Tales ITALIAN VERSION / THE GIANT CLOUD-SWALLOWER / THE MAIDEN THE SUN MADE LOVE TO, AND HER BOYS / OR, THE ORIGIN OF ANGER; lines 13451-13554 confidence: high

The Sun-father says he had intended the young man to enrich the people with shells, stones, knowledge, and good fortune, but because they are unwise and ungrateful the family will be taken from earth-life; he commands four sacred hoops, cotton, four wands, and a cotton mantle.

The Sun-father commands four sacred hoops, four sacred wands, and a cotton mantle; the family sits at the four corners, lifts them, and rises.
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Zuni Folk Tales ITALIAN VERSION / THE GIANT CLOUD-SWALLOWER / THE MAIDEN THE SUN MADE LOVE TO, AND HER BOYS / OR, THE ORIGIN OF ANGER; lines 13556-13593 confidence: high

Arrows whistle past the group; the Sun casts his shield beneath them so the arrows glance away or fly past.

The group rises by the mantle while the Sun's shield protects them from arrows.
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Zuni Folk Tales JACK-RABBIT AND COTTONTAIL / THE RABBIT HUNTRESS AND HER ADVENTURES / THE UGLY WILD BOY WHO DROVE THE BEAR AWAY FROM SOUTHEASTERN MESA / THE TALE; lines 11770-11799 confidence: medium

A council is gathered; half-finished people have vents cut, eat solid food, harden, and become men of meat rather than being killed to ascend to daylight.

The passage says some would otherwise be killed in order to ascend to daylight and take places in men born of men.
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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 5047-5153 confidence: medium

The Sun-father tells the youth to join his four-day journey around the world to see towns and nations of mankind, his children, before returning home.

The Sun-father directs the youth to join his journey around the world for four days, taking him through multiple cosmic regions and showing him the nations of mankind.
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Zuni Folk Tales THE PINNACLES OF THUNDER MOUNTAIN 344 / INTRODUCTION / THE TRIAL OF LOVERS: / THE YOUTH AND HIS EAGLE; lines 1360-1471 confidence: medium

The Eagle says the relatives have determined to destroy it, that it could escape by spreading its wings, but that it is sad to part from the youth and must go tomorrow to its home in the skies.

The Eagle identifies a home in the skies and other worlds, and the youth seeks to go upward with it despite lack of wings or sky-knowledge.
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Zuni Folk Tales THE PINNACLES OF THUNDER MOUNTAIN 344 / INTRODUCTION / THE TRIAL OF LOVERS: / THE YOUTH AND HIS EAGLE; lines 1473-1577 confidence: high

The Eagle ascends in widening circles, sings a farewell song, and the people of the town see the Eagle and youth leaving until they vanish toward the zenith.

The Eagle carries the youth higher and higher, through the zenith opening, and into the sky-world.
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Zuni Folk Tales THE PINNACLES OF THUNDER MOUNTAIN 344 / INTRODUCTION / THE TRIAL OF LOVERS: / THE YOUTH AND HIS EAGLE; lines 1579-1671 confidence: high

The youth receives an eagle-coat, is taught to conform to it, practices flying in eagle-form, is helped by his Eagle-maiden wife, and is recognized as having learned the ways of the Eagle people.

The youth receives an eagle-coat, conforms himself to it, practices in eagle-form, and is recognized as having learned the ways of the Eagle people.
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Zuni Folk Tales THE PINNACLES OF THUNDER MOUNTAIN 344 / INTRODUCTION / THE TRIAL OF LOVERS: / THE YOUTH AND HIS EAGLE; lines 1859-1879 confidence: high

They "flew away to the summit of that blue mountain" and began to descend through the sky "in very narrow circles."

The figures fly to a blue mountain summit and then descend through the sky in narrowing circles.
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Zuni Folk Tales THE POOR TURKEY GIRL / HOW THE SUMMER BIRDS CAME / THE SERPENT OF THE SEA / THE MAIDEN OF THE YELLOW ROCKS; lines 3968-4105 confidence: medium

At midday the Sun stands still, sees the woman, and snatches her away with his rays. The younger brother shoots her with an unerring arrow, killing her and cutting the life power or thread by which the Sun was drawing her up.

The Sun snatches the woman upward with his rays, while the younger brother tries to prevent the loss by shooting her.
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Zuni Folk Tales THE TRIAL OF LOVERS: / THE YOUTH AND HIS EAGLE / THE POOR TURKEY GIRL / HOW THE SUMMER BIRDS CAME; lines 2684-2789 confidence: medium

One talon catches through a stitch, and the Eagle flies up, circles over the young Eagles’ nest, shakes the boy loose, and the boy lands on brush in the nest.

The old Eagle carries the boy upward and circles over the cliff nest before dropping him into it.
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Zuni Folk Tales THE WARRIOR SUITOR OF MOKI / HOW THE COYOTE JOINED THE DANCE OF THE BURROWING-OWLS / OR WHY COYOTES RUN THEIR NOSES INTO DEADFALLS / HOW THE COYOTES TRIED TO STEAL THE CHILDREN OF THE SACRED DANCE; lines 6844-6954 confidence: medium

Coyote describes the steep cliff behind two standing rocks and orders the coyotes to climb by forming a chain, each grasping the next one’s tail; he warns that hiccoughing could make them fall.

The coyotes construct a tail-grasping chain and climb the steep face of Thunder Mountain, but the ascent fails when one coyote sneezes.
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japanese

Japanese Fairy Tales MY LORD BAG OF RICE / THE TONGUE-CUT SPARROW / THE STORY OF URASHIMA TARO, THE FISHER LAD / THE FARMER AND THE BADGER; lines 1525-1574 confidence: high

After Kotei has reigned about a hundred years, the sky turns red, a golden-glittering Dragon descends, bows before him, and frightens the Empress and courtiers.

A Dragon identified by Kotei as a messenger from Heaven descends; Kotei mounts it and it ascends toward the sky.
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Japanese Fairy Tales MY LORD BAG OF RICE / THE TONGUE-CUT SPARROW / THE STORY OF URASHIMA TARO, THE FISHER LAD / THE FARMER AND THE BADGER; lines 1525-1574 confidence: high

The Empress and courtiers ask to come too, run to catch hold of the Dragon’s beard, and try to mount it.

The Empress and courtiers ask to come too; some fail by clinging to the Dragon’s beard, while the Empress and a few courtiers ride on the Dragon’s back.
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Japanese Fairy Tales MY LORD BAG OF RICE / THE TONGUE-CUT SPARROW / THE STORY OF URASHIMA TARO, THE FISHER LAD / THE FARMER AND THE BADGER; lines 1525-1574 confidence: high

After about a hundred-year reign, the sky turns red and a golden-looking great Dragon descends, bows before Kotei, and frightens the Empress and courtiers.

A Dragon called a messenger from Heaven descends, Kotei mounts it, and it carries him upward into the heavens.
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Japanese Fairy Tales MY LORD BAG OF RICE / THE TONGUE-CUT SPARROW / THE STORY OF URASHIMA TARO, THE FISHER LAD / THE FARMER AND THE BADGER; lines 1525-1574 confidence: medium

The Empress and courtiers ask to come too; some cling to the Dragon's beard and fall, while the Empress and a few courtiers ride upward until unseen.

The Empress and courtiers ask to accompany Kotei, cling to the Dragon, and only some succeed in riding upward.
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Japanese Fairy Tales THE FARMER AND THE BADGER / THE ADVENTURES OF KINTARO, THE GOLDEN BOY / THE STORY OF THE MAN WHO DID NOT WISH TO DIE / THE BAMBOO-CUTTER AND THE MOON-CHILD; lines 2742-2841 confidence: medium

Princess Moonlight examines the branch and says it is likely artificial because the Knight could not have obtained it from Mount Horai so quickly or easily; when the old man asks its origin, the Knight makes up a long story.

The Second Knight’s long invented account includes a far Eastern Sea voyage, storm, unknown island, high mountain, shining being, and ascent to the summit of Mount Horai.
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Japanese Fairy Tales THE FARMER AND THE BADGER / THE ADVENTURES OF KINTARO, THE GOLDEN BOY / THE STORY OF THE MAN WHO DID NOT WISH TO DIE / THE BAMBOO-CUTTER AND THE MOON-CHILD; lines 2952-3060 confidence: high

Princess Moonlight tells the old man she came from the moon, will be fetched on the fifteenth day of August, has parents in the moon-world whom she has forgotten, and grieves to leave her foster-parents and earthly home.

Princess Moonlight says she came from the moon and must return; moon beings arrive in a flying chariot to take her back.
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Japanese Fairy Tales THE FARMER AND THE BADGER / THE ADVENTURES OF KINTARO, THE GOLDEN BOY / THE STORY OF THE MAN WHO DID NOT WISH TO DIE / THE BAMBOO-CUTTER AND THE MOON-CHILD; lines 2952-3060 confidence: high

The Emperor leaves sadly, regards Princess Moonlight as uniquely beautiful, sends love poems, and receives verses saying she can never marry anyone on earth.

Princess Moonlight is loved on earth but says she belongs to the moon and is taken back by moon envoys in a flying chariot.
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Japanese Fairy Tales THE FARMER AND THE BADGER / THE ADVENTURES OF KINTARO, THE GOLDEN BOY / THE STORY OF THE MAN WHO DID NOT WISH TO DIE / THE BAMBOO-CUTTER AND THE MOON-CHILD; lines 3062-3176 confidence: high

Moon beings in the chariot hold a wonderful coat of wings and a phial of the Elixir of Life; the Princess drinks a little and is stopped from giving the rest to the old man.

Princess Moonlight is taken by moon beings in a chariot that rolls heavenwards toward the moon and disappears among clouds.
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Japanese Fairy Tales THE FARMER AND THE BADGER / THE ADVENTURES OF KINTARO, THE GOLDEN BOY / THE STORY OF THE MAN WHO DID NOT WISH TO DIE / THE BAMBOO-CUTTER AND THE MOON-CHILD; lines 3062-3176 confidence: high

Moon beings in a chariot hold a coat of wings and a phial of the Elixir of Life; the Princess drinks a little and is prevented from giving the rest to the old man.

Princess Moonlight receives celestial items and is carried heavenward toward the moon in a chariot.
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Japanese Fairy Tales THE STORY OF PRINCE YAMATO TAKE / MOMOTARO, OR THE STORY OF THE SON OF A PEACH / THE OGRE OF RASHOMON / HOW AN OLD MAN LOST HIS WEN; lines 7245-7362 confidence: medium

Kokai rushes against the old man, but the old man laughs, turns into a large beautiful white crane, flaps his wings, and flies upward into the heavens.

After turning into a white crane, the old man flies upward into the heavens.
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Japanese Fairy Tales THE STORY OF PRINCE YAMATO TAKE / MOMOTARO, OR THE STORY OF THE SON OF A PEACH / THE OGRE OF RASHOMON / HOW AN OLD MAN LOST HIS WEN; lines 7245-7362 confidence: high

Kokai attacks the old man, who calmly waits, laughs, turns into a large beautiful white crane, and flies upward into the heavens.

The old man turns into a large beautiful white crane and flies upward into the heavens.
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Japanese Fairy Tales THE STORY OF PRINCE YAMATO TAKE / MOMOTARO, OR THE STORY OF THE SON OF A PEACH / THE OGRE OF RASHOMON / HOW AN OLD MAN LOST HIS WEN; lines 7485-7562 confidence: high

Jokwa summons clouds, rides heavenwards with a vase of paste, mends the broken corner of the sky, repairs the broken pillar with legs of a very large tortoise, descends, and finds the world still dark.

Jokwa mounts clouds and rides heavenwards carrying the paste used to mend the broken sky.
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Japanese Fairy Tales THE STORY OF PRINCE YAMATO TAKE / MOMOTARO, OR THE STORY OF THE SON OF A PEACH / THE OGRE OF RASHOMON / HOW AN OLD MAN LOST HIS WEN; lines 7485-7562 confidence: high

Jokwa summons clouds, rides heavenward with the vase of paste, mends the broken sky, repairs the broken pillar with legs of a very large tortoise, descends, and finds the world still dark.

Jokwa mounts clouds and rides heavenward to reach and mend the broken sky.
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Japanese Fairy Tales THE STORY OF URASHIMA TARO, THE FISHER LAD / THE FARMER AND THE BADGER / THE ADVENTURES OF KINTARO, THE GOLDEN BOY / THE STORY OF THE MAN WHO DID NOT WISH TO DIE; lines 2251-2371 confidence: medium

Jofuku calls Sentaro's desire selfish and describes hermit life: fruit, berries, pine bark, separation from the world, purity of heart, lightness of body, riding crane or carp, and walking on water.

Jofuku describes hermits who live on severe foods, renounce worldly desire, become light-bodied, ride cranes or carp, and walk on water.
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Japanese Fairy Tales THE STORY OF URASHIMA TARO, THE FISHER LAD / THE FARMER AND THE BADGER / THE ADVENTURES OF KINTARO, THE GOLDEN BOY / THE STORY OF THE MAN WHO DID NOT WISH TO DIE; lines 2251-2371 confidence: high

Sentaro prays at Jofuku's shrine for seven days; at midnight on the seventh day, the innermost shrine opens and Jofuku appears in a luminous cloud.

Jofuku appears supernaturally, promises to send Sentaro to a deathless country, and gives him a paper crane that grows and flies away with him.
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Japanese Fairy Tales THE STORY OF URASHIMA TARO, THE FISHER LAD / THE FARMER AND THE BADGER / THE ADVENTURES OF KINTARO, THE GOLDEN BOY / THE STORY OF THE MAN WHO DID NOT WISH TO DIE; lines 2251-2371 confidence: high

Jofuku says Sentaro is idle and unsuited to hermit life, but will be helped by being sent to the country of Perpetual Life, where people live forever.

Jofuku sends Sentaro to the country of Perpetual Life on a paper crane that grows, rises into the air, and flies over mountains and out to sea.
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maori

Polynesian Mythology and Ancient Traditional History of the New Zealand Race CONSTRUCTION OF CAXOES TO ESIIGRATE TO NEW ZEALAND. / PEEPARATIONS TO EVIIGEATE. / PRIESTESS PERFORMING INCANTATIONS. / CHIEF LYING IN STATE.; lines 4971-5094 confidence: high

At Taupo Ngatoro sees snow on Tongariro, climbs it, tells companions not to eat until his return, but they eat, causing him great difficulty and nearly death.

Ngatoro ascends snow-covered Tongariro, struggles after his companions eat, and nearly perishes before divine fire revives him.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race THE CHILDREN OF HEAVEN AND EARTH. 13 / THE CHILDREN OF HEAVEN AND EARTH. 15 / THE LEGEND OF MAUL 43 / THE LEGEND OF MAUT. 55; lines 2384-2512 confidence: high

After one moon of grief, Tawhaki asks his younger brother Karihi to search for his little girl; Karihi agrees, and they depart with two slaves.

Tawhaki grieves and sets out with Karihi to seek his little girl, whom he later says is above in the skies; Matakerepo identifies the upward tendrils as the road.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race THE CHILDREN OF HEAVEN AND EARTH. 13 / THE CHILDREN OF HEAVEN AND EARTH. 15 / THE LEGEND OF MAUL 43 / THE LEGEND OF MAUT. 55; lines 2384-2512 confidence: high

Tango-tango gives parting words: do not hold the loose swaying creeper-root, but hold the one that has struck fibres into the earth; then she floats up and vanishes.

The passage repeatedly describes tendrils or creeper-roots hanging from heaven to earth as the route Tawhaki must climb, with instructions to grasp the rooted one.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race THE CHILDREN OF HEAVEN AND EARTH. 13 / THE CHILDREN OF HEAVEN AND EARTH. 15 / THE LEGEND OF MAUL 43 / THE LEGEND OF MAUT. 55; lines 2514-2527 confidence: medium

Winds drive Karihi back across the skies, sweep him heavenwards, and then blow him downward by currents of air from above.

Karihi is swept heavenwards by wind and then returns safely to stand on the earth after letting go.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race THE LEGEND OF MAUL 43 / THE LEGEND OF MAUT. 55 / THE SWING. / THE LEGEND GF TAWHAKI. 73; lines 2530-2659 confidence: high

Tawhaki climbs the ascent to heaven; Matakerepo calls out for him to hold fast, and Tawhaki repeats a powerful incantation to protect himself from the dangers of the difficult road.

Tawhaki climbs a difficult and terrible road to heaven while an ancestress warns him and he repeats an incantation for protection.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race THE MURDER OF TUWHAKARARO. 103 / THE MURDER OF TUWHAKARARO. 105 / THE MURDEE OF TUWHAKARARO. 107 / THE LEGEND OF RATA,; lines 3527-3552 confidence: high

Before Tawliaki ascended into the heavens, Wahieroa had been born to him by his first wife; Wahieroa grew to adulthood, took Kura as wife, and Kura bore Rata.

The passage states that Tawliaki ascended up into the heavens.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race THE SWING. / THE LEGEND GF TAWHAKI. 73 / THE LEGEND OF RTJPE. / HIS ASCENT INTO HEAVEN.; lines 2751-2885 confidence: high

After searching many places without finding Hinauri, Rupe decides to ascend to the heavens and consult his great ancestor Rehua at Te Putahi-nui-o-Rehua.

Rupe ascends through inhabited heavens, forces his way past boundaries, and reaches Rehua in the tenth heaven to consult him.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race THE SWING. / THE LEGEND GF TAWHAKI. 73 / THE LEGEND OF RTJPE. / HIS ASCENT INTO HEAVEN.; lines 2887-3022 confidence: high

Rupe and Hinauri exchange formal greetings identifying Rupe as brother and Hinauri as sister, with lines asking whether Rupe came over land or through the air and directing his path upward through the air to Rehua.

Rupe, Hinauri, and the newborn travel upward through the air to Rehua’s dwelling.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race X PEEFACE. / XH PREFACE. / PREFACE. XIU / CONTENTS.; lines 383-467 confidence: high

“Rupe's Ascent into Heaven 81”

A contents entry explicitly names “Rupe's Ascent into Heaven.”
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 CHAPTER V. / RONGO-I-TUA AND KAHUI-TUPUA. / KUMAEA OBTAINED FROM PO-TIKI. 107 / CANOES AEAI-TE-UKU AND MANUKA. 109; lines 5312-5422 confidence: high

Rongo-i-tua asks to be struck so the evil will not continue; the crew strikes him and performs sacred ceremonies over him. He clings to the clouds, swings himself back to Hawa-iki, and is called Rongo-tiki after reaching the clouds.

After being struck and ritually treated, Rongo-i-tua clings to the clouds, swings himself back to Hawa-iki, and receives the name Rongo-tiki.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 DEFEATED BY EATING CKAWFISH. 149 / BATTLES OF AITANGA-A-HAU-ITI AXD XGA-TI-IEA. 151 / DEATH OF MAHINE-TU-KI-TE-EANGI. 157 / SONG TO ENTRAP TU-TE-AIO-KANGI. 159; lines 7665-7824 confidence: medium

The addressee says feathers lift him and he flies from the speaker and death toward the north with heavenly air; the speaker claims life-power can also convey him northward to where Iro, god and father, is seen.

The addressee is described as lifted by feathers and flying northward through heavenly air, away from the speaker and death.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 DEFEATED BY EATING CKAWFISH. 149 / BATTLES OF AITANGA-A-HAU-ITI AXD XGA-TI-IEA. 151 / DEATH OF MAHINE-TU-KI-TE-EANGI. 157 / SONG TO ENTRAP TU-TE-AIO-KANGI. 159; lines 7665-7824 confidence: medium

The speaker asks for the addressee’s belt to untie it, speaks of the heart being empowered to live and climb a mountain by tree roots, calls for war in the presence of the addressee’s god, and compares the addressee to a broken-finned shark and to sacred food offered to gods.

The speaker asks to untie the belt so the heart may be empowered to live and climb the mountain with tree roots, where war may be waged in the presence of the addressee’s god.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 HOEO-UTA WRECKED. 101 / CHAPTER V. / RONGO-I-TUA AND KAHUI-TUPUA. / KUMAEA OBTAINED FROM PO-TIKI. 107; lines 5216-5309 confidence: medium

The chief sub-tribe escapes destruction by fleeing into trees; some flee to the sky and live with A-niwa-niwa, glossed as 'the great good one'.

Survivors avoid destruction by fleeing into trees, and some flee to the sky to live with A-niwa-niwa.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 KUA-WHAKO AND TU-PAI. 59 / ACTS OF EUA-WHAKO AND TU-PAI. 61 / TAKI-TUMU AND HER CKEW. 63 / CHAPTER III.; lines 3481-3508 confidence: medium

The speaker describes maintaining war in life, being drowned in tears, and calls on a gale to take the speaker up to the heavens while man rages below against an enemy.

The speaker calls on a gale to take the speaker far up to the heavens.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 NGUNU.) / PUKOHO-AU-AHI AND PUHA-URE-EOA. 141 / HOTU-NGAKAU AND STOLEN TAEO. 143 / CHAPTER VII; lines 6877-6936 confidence: medium

“come, my child, and go with me” to “Whaka-ari,” where men may ask the child’s name and the child is to answer “Te-rara-o-te-rangi.”

The speaker invites the child to travel to a distant peak, go through named places, play by the ocean-beach, and ascend Puke-hou to view the sea associated with ancestral voyaging.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 REVENGE OF TAEE-WAI. 171 / TAEE-WAI AND HIS ENEMIES. 173 / CHAPTER Vtll / RAU-IUKA(REKA).; lines 8425-8477 confidence: high

Rau-rika is a woman from Pou-tini who ascends interior mountain peaks for a view, sees the east-coast ocean, and comes down to Pu-hou's settlement at Ra-kaia.

Rau-rika desires a view from the interior mountain peaks, ascends them, sees the eastern ocean, and descends to the east coast.
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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 1692-1854 confidence: high

Izanagi and Izanami consult about producing someone to be lord of the universe and produce the Sun-Goddess, with variant names given.

The Sun-Goddess is born as an unmatched radiant child and is sent up to Heaven by the ladder of Heaven to take charge of heavenly affairs.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 B.C. 95. / B.C, 935 / SUJIN. 153 / SUJIN. 157; lines 9304-9461 confidence: medium

The Great God is ashamed, changes suddenly into human form, says she has shamed him and he will shame her in turn, then treads the Great Void and ascends to Mount Mimoro; she looks up in remorse.

After the revelation and exchange of shame, the Great God treads the Great Void and ascends to Mount Mimoro.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 BC, 2. / SUININ. 183 / A.D. 10. / VIL. 24.; lines 10750-10908 confidence: medium

Inishiki tells Oho-naka-tsu-hime he is old and asks her to take charge of divine treasures; she refuses because she cannot ascend the divine storehouse of Heaven; he answers that a ladder can be made and the passage gives the proverb’s origin.

Inishiki responds to Oho-naka-tsu-hime’s objection by saying a ladder can be made for the high divine storehouse, and the passage cites this as a proverb’s origin.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 GENEALOGY OF THE AGE OF THE GODS. / IST GENERATION. / II AEG, / P3420:; lines 2464-2606 confidence: medium

Sosa no wo petitions to proceed to the Nether Land but first to visit High Heaven and meet his elder sister; permission is granted and he ascends.

Sosa no wo asks to ascend to High Heaven to meet his elder sister before proceeding to the Nether Land forever.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 GENEALOGY OF THE AGE OF THE GODS. / IST GENERATION. / II AEG, / P3420:; lines 2608-2748 confidence: medium

Izanagi, with his task accomplished, builds an abode of gloom on Ahaji and dwells there forever in silence and concealment.

Izanagi's task is completed, after which one account has him withdraw to a gloomy abode and another has him ascend to Heaven and report his mission.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 GENEALOGY OF THE AGE OF THE GODS. / IST GENERATION. / II AEG, / P3420:; lines 2750-2872 confidence: medium

The Sun-Goddess suspects Sosa no wo no Mikoto intends to rob her Plain of Heaven and prepares for defense with swords, quiver, elbow-pad, bow, and arrows.

Sosa no wo no Mikoto is repeatedly described as ascending or going up to Heaven before the confrontation or exchange with Ama-terasu.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 I. 38. / T, 56. / I. 58. / I 626; lines 4256-4361 confidence: medium

Shita-teru-hime's mourning reaches Heaven; Ame no Kuni-dama hears it, understands Ame-waka-hiko is dead, sends a swift wind to bring the body up to Heaven, and a mortuary house is made for temporary deposit of the body.

Ame no Kuni-dama sends down a swift wind to bring Ame-waka-hiko's body up to Heaven.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 III. 9. / II4 NIHONGI. / BETA. / BEI V5:; lines 7014-7140 confidence: high

The Emperor ascended the peak of Mount Takakura in Uda, viewed the land, and saw eighty bandits on Kuni-mi Hill.

The Emperor ascends Mount Takakura and gains a view over the land and enemy positions.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 ISIN S03 / EXCLV 5.32 / A.D. 466. / YURIAKU. 359; lines 20466-20517 confidence: medium

Mita ascends the high building and moves nimbly as if flying; an Uneme of Ise looks up, marvels, falls in the courtyard, and upsets a dish of meat.

Mita ascends the high building and moves about nimbly on it as if flying.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 SEIMU. 215 / VII. 40. / BOOK VEIT. / THE EMPEROR TARASHI-NAKATSU-HIKO.; lines 12581-12623 confidence: medium

The Emperor says that his father died before he reached youth and that “His divine spirit became changed into a white bird and ascended to Heaven.”

The Emperor states that his father’s divine spirit became a white bird and ascended to Heaven.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 SUJIN. 153 / SUJIN. 157 / B.C. 86. / SUJIN. 161; lines 9541-9651 confidence: medium

Toyoki no Mikoto reports that in his dream he ascended Mount Mimoro, turned east, flourished a spear eight times, and dealt sword blows eight times.

Both princes report ascending Mount Mimoro in dreams before receiving differentiated rulership outcomes.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 T, 56. / I. 58. / I 626 / II. 9,; lines 4512-4636 confidence: medium

Take-ha-dzuchi no Mikoto, called the Weaver-God, is sent; submission follows, and two gods ascend to Heaven and report their mission.

The passage states that two gods ascend to Heaven after submission and report the result of their mission.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 VII. 26. / KEIKO. . 207 / VIL. 26. / VII. 28.; lines 12071-12127 confidence: high

Shinano is described as high mountains and deep valleys; Yamato-dake crosses Mount Oho-yama through smoke and mist, reaches the summit, and eats there.

The passage emphasizes difficult mountains and valleys, followed by the Prince's crossing of Mount Oho-yama and later movement toward Mount Ibuki.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 VIL. 26. / VII. 28. / KEIKO. 209 / WAT 305; lines 12188-12292 confidence: high

Messengers follow the white bird; it stops at Kotobiki and Furuchi, tombs are erected, the three tombs are called the white bird misasagi, the bird soars to Heaven, only clothing and an official cap are buried, and the Takeru Be is established.

The white bird associated with Yamato-dake ultimately soars aloft to Heaven.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 2 KEIDAI. 9 / AND: 513. / MENALIE YIP, / KEIDAT. - 11; lines 632-711 confidence: medium

The speaker would blow and play the instruments, ascend and stand on the top of Mimoro, and publish the feeling there.

The speaker says he would ascend and stand on the top of Mimoro in order to publish the lament.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 2 KIMMEL. 71 / A.D. 1554. / XIX. 45. / XIX. 47.; lines 4234-4342 confidence: low

Soga says King Syéng “passed upwards,” “returns not again” like flowing water, and remains “at rest in the dark dwelling.”

Soga's lament says King Syéng passed upward, does not return like flowing water, and rests in a dark dwelling.
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caucasian

Caucasian Folk-Tales A TATAR VARIANT 245 / A TATAR VARIANT 247 / GEORGIAN VARIANT 249 / SUANETIAN VARIANT 251; lines 10696-10772 confidence: medium

The smith forges a crowbar and mattock, climbs Elbruz, and sees a beautiful weeping woman at a precipice surrounded by heaps of gold and silver.

The smith makes tools, climbs Elbruz, and encounters the weeping woman at a precipice near the summit.
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Caucasian Folk-Tales A TATAR VARIANT 247 / GEORGIAN VARIANT 249 / SUANETIAN VARIANT 251 / SUANETIAN VARIANT 253; lines 10775-10850 confidence: high

After a third breach, the demons gain power, challenge Amiran, exhaust him, bind him, take him to the summit of Mount Elbruz, and chain him to an iron stake with his sword nearby but unreachable.

Amiran is carried to the summit of Mount Elbruz, chained to an iron stake, and placed near a sword he cannot reach until a future liberation.
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Caucasian Folk-Tales A TATAR VARIANT 247 / GEORGIAN VARIANT 249 / SUANETIAN VARIANT 251 / SUANETIAN VARIANT 253; lines 10775-10850 confidence: high

A one-eyed giant dares to penetrate the divine secrets around the summit of Mount Elbruz, reaching the saddle between two peaks, and God chains him to the rocks.

The one-eyed giant dares to penetrate the secrets with which God surrounded the summit of Mount Elbruz.
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Caucasian Folk-Tales AN UDIAN VARIANT 221 / AN UDIAN VARIANT 223 / AN UDIAN VARIANT 225 / AN UDIAN VARIANT 227; lines 9812-9887 confidence: medium

The bird carries Rustum to the overworld, notices his limp, hears that he cut flesh from his own thigh when there was no more meat, and heals the thigh by replacing the flesh and stroking it with a feather.

Rustum arrives in the overworld on the bird's back after the bird has done the flying.
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Caucasian Folk-Tales BUKUTSCHICHAN 73 / BALAI AND BOTI 77 / BALAI AND BOTI 79 / BALAI AND BOTI 8I; lines 3964-4043 confidence: low

The eagle carries the hero over mountains, rivers, and countries, then lands on the peak of a high hill before a tower that seems to stretch to heaven.

The destination is a tower standing before a high hill and seeming to stretch up to heaven.
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Caucasian Folk-Tales CAUCASIAN FOLK-TALES / CINDER-STICK 7 / CINDER-STICK 9 / IO FAIRY TALES; lines 1078-1122 confidence: medium

Ashamed, the Parasite decides to climb a high mountain, where he thinks he will be nearer God and free from mockery.

The Parasite decides to climb a high mountain because he believes he will be nearer God there.
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Caucasian Folk-Tales CINDER-STICK 7 / CINDER-STICK 9 / IO FAIRY TALES / THE PARASITE II; lines 1125-1179 confidence: high

At the ridge or top of the mountain, the Parasite meets a stag, says he must speak with God, and the stag offers its antlers as a ladder so he may go higher.

The Parasite reaches the mountain top, is offered the stag’s antlers as a ladder, climbs the horns, and then hears a voice from above.
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Caucasian Folk-Tales ETSEMEJ, SON OF ETSEJ 217 / ETSEMEJ, SON OF ETSEJ 219 / AN UDIAN VARIANT 221 / AN UDIAN VARIANT 223; lines 9664-9736 confidence: medium

The beautiful maiden gives Rustum two feathers and says clapping them will summon a white sheep and black goat; the sheep goes to heaven, the goat to the underworld.

The feathers can summon a white sheep that carries upward to heaven and a black goat that carries downward to the underworld.
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Caucasian Folk-Tales ETSEMEJ, SON OF ETSEJ 219 / AN UDIAN VARIANT 221 / AN UDIAN VARIANT 223 / AN UDIAN VARIANT 225; lines 9739-9809 confidence: high

The king offers Rustum whatever he desires; Rustum asks only to be sent to the overworld, and the king says he cannot do so but knows of a bird whose young are always devoured by a serpent.

Rustum kills the serpent that devours the bird’s young; the bird then agrees to serve him and carries him toward the overworld.
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Caucasian Folk-Tales M 163 / THE CHEATED FOX 165 / THE DONKEY AND THE CAMEL 167 / THE BEAR, WOLF AND FOX 169; lines 7530-7617 confidence: low

A crane takes the fox on his back, flies upward toward heaven, throws him off, speaks to him as he falls, and the fox is dashed to pieces on the ground.

The crane carries the fox upward toward heaven and then throws him down, leading to the fox’s death.
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Caucasian Folk-Tales NOTES ON THE VARIOUS RACES, ETC. / CONTENTS / CONTENTS / CAUCASIAN FOLK-TALES; lines 845-941 confidence: medium

The youth calls the crane with a feather; the crane carries him to heaven, but the maiden uses her mirror and sees him hidden there.

The crane carries the youth upward to heaven as a hiding place.
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Caucasian Folk-Tales RICH MAN AND POOR MAN 147 / THE HELPFUL RAM 149 / THE FIRE-HORSE 151 / THE FIRE-HORSE 153; lines 6872-6948 confidence: high

John reaches the feast, sees the princess on a high tower balcony with a sun-like ring, attempts the leap on his horse, falls short by three steps, flees, and becomes stupid John again at home.

The passage gives three successive riding attempts to leap upward to the princess’s balcony, with failures by three steps and two steps before success on the third day.
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Caucasian Folk-Tales THE GREY WOLF 179 / THE BIRTH OF BATRAS 185 / THE DEATH OF CHAMYTS 187 / GOD SLAYS BATRAS 189; lines 8361-8493 confidence: high

Batrás says, “Here upon the earth I can do nothing. I will rather go back to my own abode,” and sets out to heaven.

Batrás says he will return to his own abode and sets out to go to heaven.
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Caucasian Folk-Tales THE ROSE OF PARADISE 29 / THE ROSE OF PARADISE 31 / THE ROSE OF PARADISE 33 / THE ROSE OF PARADISE 35; lines 2192-2279 confidence: high

The stag asks the queen to tell the sun of its misfortunes and says, “if you want a ladder to get up to heaven, my antlers will help you.”

The stag explicitly offers its antlers as a ladder to heaven, and the queen climbs them to reach the castle of the sun.
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Caucasian Folk-Tales THE ROSE OF PARADISE 33 / THE ROSE OF PARADISE 35 / COCK AND HEN NIGHTINGALE 37 / COCK AND HEN NIGHTINGALE 39; lines 2354-2463 confidence: medium

Three three-legged horses graze in the meadow: black kills riders as messenger of death, red carries riders down into the earth, and white carries riders to heaven as messenger of light; the king’s son catches the red horse and rides down.

The black horse is messenger of death, the red horse carries riders down into the earth, and the white horse carries riders to the heavens as messenger of light.
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ekoi

In the Shadow of the Bush BIRTH CUSTOMS 121 / BIRTH CUSTOMS / BIRTH CUSTOMS 125 / BIRTH CUSTOMS 127; lines 7159-7259 confidence: medium

The boy lays snares, brings caught birds to his parents, then hears distant music as if for wrestling and decides to seek it despite his parents' advice.

The boy follows distant wrestling music to a steep mountain that no mortal foot could climb unaided, then ascends by cutting footholes with Isawm.
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In the Shadow of the Bush CHAPTER VI / S.B, F / JUJUS 67 / JUJUS 69; lines 4326-4424 confidence: high

The people find Obassi's dead body; Lamb tells his mother what happened, says Earth is no longer safe, makes a Juju and prays upward, and a rope descends from the sky and draws his mother up.

Lamb says Earth is unsafe, a rope descends from the sky after Juju-making and prayer, his mother ascends, and Lamb later climbs the rope and disappears in the sky.
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In the Shadow of the Bush CHAPTER XXXI / FOLK-LORE 337 / FOLK-LORE 339 / FOLK-LORE 341; lines 17441-17548 confidence: high

The girl says her father and mother are alive, decides to return to her own father, seeks the road by which Obassi Osaw sent her to earth, and finds a high tree with a long rope hanging from it.

The girl decides to return to her father, finds the route by which Obassi Osaw sent her to earth, and climbs a rope toward his land.
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In the Shadow of the Bush DIVINATION 177 / DIVINATION 179 / DIVINATION 181 / DIVINATION 183; lines 9858-9961 confidence: medium

Obassi tells Effion that a falling fresh leaf will mark his death; a leaf falls at Effion's feet in the market, and he returns home to find Obassi dead.

After Obassi's death and funeral, Effion follows divinatory instructions, is led by a sore-covered man to a hill, climbs after load carriers, and finds Obassi in a large house.
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In the Shadow of the Bush FOBEREKKAI TO ETARA 209 / OBEREKKAI TO ETARA 211 / P 2 / OBEREKKAI TO ETARA 213; lines 11344-11457 confidence: low

Ibianshi peak divides the sources of the Calabar and Kwa rivers, requires a stiff climb up bare rock, gives a view over hills, and is associated with botanical specimens named by the narrator.

Ibianshi peak can be reached only by a stiff climb up bare rock, after which a broad view over the hills is obtained.
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In the Shadow of the Bush FOLK-LORE 343 / FOLK-LORE 345 / FOLK-LORE 347 / FOLK-LORE 349; lines 17882-17982 confidence: high

An unnamed speaker tells Effion to return to his heavenly home and hang the shining stone where earth folk can see it; Effion takes the stone, climbs a palm tree, and is lifted by its leaves into heaven.

Effion climbs a palm tree whose leaves lift him upward until he can climb into heaven.
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In the Shadow of the Bush FOLK-LORE 353 / S.B. A A / FOLK-LORE 355 / FOLK-LORE 357; lines 18319-18424 confidence: high

"Eyo (the Sun) dwelt upon earth... towards the great water. His body was redder than fire. He was very tall and thin."

The tale title concerns how the Sun came into the sky, and the passage describes Eyo lifting his body from the courtyard until part is in the sky and part remains on earth.
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In the Shadow of the Bush FOLK-LORE 357 / FOLK-LORE 359 / FOLK-LORE 361 / FOLK-LORE 363; lines 18638-18744 confidence: high

Eyo thinks his father may hate or kill him and decides not to stay on earth but to go up to the sky to Osaw.

Both Eyo and 'Mi decide not to remain on earth and to go up to the sky to Osaw or Obassi Osaw after fearing hatred, deception, or killing by their father.
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In the Shadow of the Bush FOLK-LORE 359 / FOLK-LORE 361 / FOLK-LORE 363 / FOLK-LORE 365; lines 18747-18847 confidence: medium

The next tale begins by naming Etim 'Ne and his wife Ejaw, who come down from the sky and are described as the first to dwell on an earth without people.

Etim 'Ne and Ejaw descend from the sky to earth; Etim 'Ne later goes back to Obassi Osaw's town to ask for water.
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In the Shadow of the Bush GOVERNMENT, ETC. 323 / CHAPTER XXXI / FOLK-LORE 337 / FOLK-LORE 339; lines 17336-17438 confidence: high

A daughter is born to Obassi Osaw and a son to Obassi Nsi; when they reach marriageable age, Nsi asks to exchange children, and Osaw agrees.

Obassi Nsi and Obassi Osaw exchange children for marriage; Nsi's son goes up to the heavens with gifts, and Ara descends to earth as Nsi's wife.
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In the Shadow of the Bush INDEX / INDEX / INDEX / INDEX; lines 36448-36597 confidence: high

The index lists Ekoi names for stars and stories of how all the stars came and how the two biggest came into the sky.

The index lists stars coming into the sky, the two biggest stars coming into the sky, the Sun coming into the sky, and the Sun and Moon going up to the sky.
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In the Shadow of the Bush RELIGION / U-TTW / RELIGION 17 / RELIGION 19; lines 1839-1949 confidence: high

Mkpaw asks Nsuma for eggs to make sacrifice; at sunrise he holds the eggs toward the sun and calls on Male God and Female God to open the gate.

Mkpaw asks for eggs for sacrifice, appeals at sunrise for the gate to open, and the eggs produce chicks that carry him to the sky.
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In the Shadow of the Bush RELIGION / U-TTW / RELIGION 17 / RELIGION 19; lines 1839-1949 confidence: high

The eggs slip from Mkpaw's hand, chicks fly out, surround him, and fly with him up to the sky kingdom of Obassi Osaw.

The chicks fly with Mkpaw up to the sky, to the kingdom of Obassi Osaw.
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In the Shadow of the Bush S.B. A A / FOLK-LORE 355 / FOLK-LORE 357 / FOLK-LORE 359; lines 18427-18528 confidence: high

The people come with four guns to shoot the man who killed the fatting-girl; only his feet are visible, and after they shoot he springs and draws his feet and body into the sky.

Eyo springs and draws his body into the sky after being shot at; the passage connects this sky location with the sun's visible daytime presence.
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In the Shadow of the Bush S.B. A A / FOLK-LORE 355 / FOLK-LORE 357 / FOLK-LORE 359; lines 18427-18528 confidence: low

The tale titled 'How Sun and Moon went up to the Sky' begins: Obassi Nsi has three sons, Eyo/Sun, Ejirum/Darkness, and 'Mi/Moon; he loves the first two but not 'Mi, whom he orders to catch a leopard.

The tale title states 'How Sun and Moon went up to the Sky,' and the excerpt begins with celestial figures and repeated traffic between earth and sky.
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sikh

The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 Chapter I / Chapter II / Chapter III / Chapter IV; lines 5771-5916 confidence: medium

The hymn compares the speaker’s body to the simmal tree with useless fruit and to a blind man carrying a burden on a long mountainous way, asking how he can ascend without eyes.

The hymn describes a blind man carrying a burden on a long mountainous way and asking how he can ascend and traverse the journey without eyes.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 Chapter I / Chapter II / Chapter III / Chapter IV; lines 6226-6415 confidence: medium

Asked about his loin-cloth, Nanak says his mind has peace, he restrains five senses, closes his eyes, locks the ten gates of the body, sits in its sixty-eight chambers, drinks from the waterfall of the brain, and discards low intelligence for his Guru’s wisdom.

Nanak describes locking the ten gates of the body, sitting in sixty-eight chambers, drinking from the brain waterfall, and later describes holy persons seated in the firmament with spontaneous music.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 Chapter III / Chapter IV / Chapter V / Chapter VI; lines 7545-7748 confidence: medium

The hymn says the swan of the heart aspires to fly to heaven but is restrained by great hunger; fear should be its eating, drinking, and support.

The hymn describes the swan of the heart desiring to fly to heaven but being restrained by hunger and sustained by fear.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 CHAPTER IV / CHAPTER V / CHAPTER VI / CHAPTER VII; lines 3226-3340 confidence: high

Guru Nanak journeys to Sach Khand and meets Dhru; Dhru leaves home after a step-mother's slight, turns to God, has his worship accepted, and is placed by Vishnu at the centre of the stars.

Guru Nanak is represented as going to Sach Khand, encountering heavenly figures, being sent back, and meeting a Jogi in a lower world on return.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 CHAPTER IV / CHAPTER V / CHAPTER VI / CHAPTER VII; lines 3226-3340 confidence: high

Guru Nanak journeys to Sach Khand and meets Dhru; Dhru leaves home after a step-mother's slight, turns to God, has his worship accepted, and is placed by Vishnu at the centre of the stars.

Dhru turns to God, has his worship accepted, and is set by Vishnu at the pole or centre of the stars.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 Chapter VI / SIKK. 1 / Chapter VII / Chapter VIII; lines 8744-8906 confidence: medium

The mother urges the Guru to go with them and attend worldly duties for wealth. The Guru's hymn says remembrance of the Lord prepares conveyances for a celestial journey and discusses blind mind, pain, destiny, separation from God, meeting God, and divine favour.

The hymn says that calling on the Lord's name at the end of night brings tents, umbrellas, pavilions, and carriages ready for a celestial journey.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 Chapter XI / SIKH. / Chapter XII / Chapter XIII; lines 12129-12197 confidence: medium

Opening cat-mouse image with note on hypocrisy and humility; Nanak defines the Bairagi by contentment, breath reversal, absorption in God, control of the five senses, renunciation of evil, and attention to one God; the Bairagi rises higher than Shiv.

The true Bairagi is said to rise higher than Shiv after inward discipline and control of the senses.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 SIKH. / Chapter XII / Chapter XIII / Chapter XIV; lines 12200-12413 confidence: medium

“There is but one road, one door; the Guru is the ladder to reach one’s home.”

The Guru’s utterance says there is one road and one door and that the Guru is the ladder to reach one’s home.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 SIKH. / Chapter XII / Chapter XIII / Chapter XIV; lines 12415-12572 confidence: low

"leaving Srinagar, penetrated the Himalaya mountains, and scaled numerous lofty peaks"

The Guru leaves Srinagar, enters the Himalaya mountains, and scales numerous lofty peaks.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 SIKK. 1 / Chapter VII / Chapter VIII / Chapter IX; lines 9133-9319 confidence: high

Shaikh Brahm asks for further instruction; Nanak teaches humility through the image of low water rising into fountains and humble minds mounting to God's highest pinnacle.

Nanak states that humble minds mount to God's highest pinnacle, using water that rests low and rises in fountains as the image.
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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 18597-18801 confidence: medium

The speaker sees a terrible steep mountain with no ladder; Guru instruction reveals the secret, causes meeting with God, and saves. The ocean of the world is difficult and formidable, and the Guru grants God’s name for deliverance.

The speaker sees a steep mountain with no ladder, but under the Guru’s instruction learns the secret, meets God, and is saved.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 THE RAHIRAS 257 / THE SOHILA' / THE SOHILA 259 / SIKH. 1; lines 20207-20439 confidence: high

Without divine knowledge man ascends or descends according to acts; service to the Guru attains God and the gate of salvation; a man in Death's noose is like a bucket on a rope, now in heaven and now in hell.

The text states that a person ascends or descends according to acts and compares him to a well-bucket moving between heaven and hell while entangled in Death's noose.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 THE SOHILA' / THE SOHILA 259 / SIKH. 1 / SIKH. 1; lines 24876-25109 confidence: high

Jogis assert that breath can be drawn from the lower vertebral column to the brain, suspended, and moved through the serpent’s way; when it reaches the brain it distils nectar producing exaltation.

Breath moves upward from the lower vertebral column to the brain through a path called the serpent’s way, where nectar produces exaltation.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 XXVHI 2 / THE JAPJI / XXXII / XXXIII; lines 15100-15147 confidence: high

The speaker imagines multiplied tongues uttering the one Lord's name and says, "I should ascend the stairs of the Lord, and become one with Him."

The speaker would utter the Lord's name many times, ascend the Lord's stairs, and become one with Him.
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zulu

Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words ITSHE LIKANTUNJAMBILI. / THE ROCK OF TWO-IIOLES. / THE GIRL AND THE CANNIBALS. / THE GIRL AND THE CANNIBALS.; lines 8149-8255 confidence: high

Tired, the girl climbs a very high, great tree and sits on a bird's twig at the top; the cannibals later arrive and rest at the foot of the tree.

The pursued girl climbs a very high tree and remains at its top while the cannibals rest below and later discover her.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words IZIXGANEKWAXE. / ULANGALASENHLA NOLANGALASENZANTSI. / ULANGALASENHLA NOLANGALASENZANTSI. / UBABUZE.26; lines 5637-5686 confidence: medium

Ubabuze sets out with his men. His father tells him not to take the road up the mountain but the road around it; at the fork, Ubabuze takes the prohibited road.

The selected forbidden path is the road going up the mountain.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words THE GIRL AND THE CANNIBALS. / APPENDIX. / THE HEAVEN-COUNTRY. / THE HEAVEN-COUNTRY.; lines 8562-8630 confidence: high

A tree reaches the sky; by it a male figure reaches the stars and finds a firm plain and a beaten road used by the sun.

Multiple examples involve reaching stars, heaven, the moon, the Pleiades, or the upper world by a tree, vine, rattans, fruit tree, or comparable plant-link.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words THE GIRL AND THE CANNIBALS. / APPENDIX. / THE HEAVEN-COUNTRY. / THE HEAVEN-COUNTRY.; lines 8562-8630 confidence: medium

The Celebes legend of Utahagi is compared with Tawhaki: a man marries a daughter of heaven, is forsaken by her, and ascends to heaven by rattans in search of her.

Utahagi, compared with Tawhaki, had married a daughter of heaven, was forsaken by her, and ascended to heaven in search of her.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words THE GIRL AND THE CANNIBALS. / APPENDIX. / THE HEAVEN-COUNTRY. / THE HEAVEN-COUNTRY.; lines 8562-8630 confidence: medium

Osseo, who had descended from the evening star, is raised back to the evening star by magic and descends again when the spell is broken.

Osseo descends from the evening star, is raised back to it by magic, and descends again when the spell breaks.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words THE GIRL AND THE CANNIBALS. / THE GIRL AND THE CANNIBALS. / ADDITION TO THE FOREGOING TALE BY ANOTHER NATIVE. / THE GIRL AND THE CANNIBALS.; lines 8359-8460 confidence: medium

The siblings throw most of a rope down to the cannibal and tell him to hold it and climb; he fears it is small and may break, but climbs.

The cannibal is persuaded to climb a rope from the earth toward the siblings; when midway he is released and falls, then is later raised by the rope.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words THE GIRL AND THE CANNIBALS. / THE GIRL AND THE CANNIBALS. / APPENDIX. / THE HEAVEN-COUNTRY.; lines 8535-8560 confidence: high

The passage gives the saying “Who can plait a rope for ascending that he may go to heaven?”, glosses it as an expression of impossibility, notes a Zulu legend of ascent to heaven by a tree, and says the Zulus think heaven is not far above earth.

The passage repeatedly discusses ascent from earth to heaven, including the Zulu saying, the Zulu tree-ascent legend, and comparative examples involving Tawhaki, Rupe, and Chakabech.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words THE GIRL AND THE CANNIBALS. / THE GIRL AND THE CANNIBALS. / APPENDIX. / THE HEAVEN-COUNTRY.; lines 8535-8560 confidence: high

The passage gives the saying “Who can plait a rope for ascending that he may go to heaven?”, glosses it as an expression of impossibility, notes a Zulu legend of ascent to heaven by a tree, and says the Zulus think heaven is not far above earth.

The passage states that a Zulu legend involves ascent to heaven by a tree and compares this with tree tendrils in Polynesian mythology and Chakabech’s ascent by a tree.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words THE GIRL AND THE CANNIBALS. / THE GIRL AND THE CANNIBALS. / APPENDIX. / THE HEAVEN-COUNTRY.; lines 8535-8560 confidence: medium

The passage cites Polynesian mythology: a tree’s tendrils reached earth and enabled ascent to heaven; Tawhaki ascended by them to seek Tango-tango; Rupe ascended to the tenth heaven, apparently breaking through successive heavens like solid roofs.

Rupe’s ascent is described as passing through heaven after heaven as if through solid roofs.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words THE GIRL AND THE CANNIBALS. / THE GIRL AND THE CANNIBALS. / THE GIRL AND THE CANNIBALS. / ADDITION TO THE FOREGOING TALE BY ANOTHER NATIVE.; lines 8298-8357 confidence: high

“The brother goes up the tree with his sister, and they find a beautiful country.”

The brother ascends the tree with his sister and reaches a beautiful upper country above the distant earth.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words ULANGALASENHLA NOLANGALASENZANTSI. / ULANGALASENHLA NOLANGALASENZANTSI. / UBABUZE.26 / UBABUZE.; lines 5688-5786 confidence: high

The striped mouse says, “Skin me, and carry my skin in your hand”; the skin then lifts Ubabuze high to the clouds as the hyenas come to eat him.

The striped mouse's skin lifts Ubabuze high to the clouds, allowing him to escape the hyenas on the ground.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words UMKATSHANA. / UMKATSHANA. / IZINOANEKWANE. / USTCAMA-NGAMANZI-EGUDU.; lines 17513-17612 confidence: medium

The note summarizes a legend of S6nuttaro, who dives into the earth to the land of Nagas, seeks a relic casket, overcomes a Naga serpent's concealment of it, and returns to the upper world; the note says the feat is similar to one ascribed to Untombi-yapansi.

The editorial note describes S6nuttaro going beneath the earth, extracting a relic casket from a Naga being by miraculous means, and returning to the upper world.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words UMKXAKAZA WAKOGING QWAYO. / IZINGANEXWANE. / UMKXAK AZ A-WAKOGIN G Q WAY 0. / LZIN GANEKWANE.; lines 11753-11926 confidence: medium

Umkxakaza tells her head to open, places her things inside, closes it again, becomes large-headed, and climbs into a tree whose branches close behind her.

Umkxakaza climbs a tree, the branches close behind her, and the beasts fail to find her.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words UNTOMBI-YAPANSI. / UNTOMBI-YAPANSI. / UNTOMBI-YAPANSI. / APPENDIX.; lines 17381-17410 confidence: medium

In an origin tradition of the Amasikakana, the tribe descended from Uzimase is said to come up from below and first reveal itself to women while still in the water.

The Amasikakana are said to have come up from below and revealed themselves while still in water in a tradition of their origin.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words UZEMBENI;46 / IZIXGAXEKWAXE. / UZEMBENI. / UZEMBENI.; lines 3203-3252 confidence: high

At noon Usikulumi and the damsel see dust; the damsel identifies Long-toe as approaching and asks where they can go.

Usikulumi and the damsel flee Long-toe by climbing a lofty yellow-wood tree.
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comparative

The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD. / FOOTNOTES; lines 11552-11728 confidence: medium

Frazer notes that Lucian's Greek words imply that the ascension was supposed to take place in the presence, if not before the eyes, of worshipping crowds.

A note on Lucian says the wording implies an ascension taking place in the presence, possibly before the eyes, of worshipping crowds.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD. / FOOTNOTES; lines 11552-11728 confidence: medium

“The words ἐς τὸν ἠέρα πέμπουσι imply that the ascension was supposed to take place in the presence, if not before the eyes, of the worshipping crowds.”

The note says the Greek words imply an ascension supposed to take place in the presence of worshipping crowds.
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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 6100-6145 confidence: high

At Byblus, Adonis's death is annually mourned with weeping, wailing, and breast-beating; the next day he is believed to come to life again and ascend to heaven before worshippers.

At Byblus, Adonis is believed to come to life again and ascend to heaven in the presence of worshippers.
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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 6100-6145 confidence: high

At Byblus, Adonis's death is mourned with weeping, wailing, and breast-beating; the next day he is believed to come to life again and ascend to heaven in the presence of worshippers.

At Byblus, the day after mourning, Adonis is believed to come to life again and ascend to heaven before worshippers.
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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 7183-7267 confidence: high

An agreement assigns Proserpine to spend a third, or in another account a half, of each year with Pluto underground and to come forth in spring to dwell above with Demeter and the gods.

Proserpine spends part of each year underground and returns in spring; the passage calls this annual death and resurrection, descent and ascension.
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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 7183-7267 confidence: high

An agreement assigns Proserpine part of each year underground with Pluto and part above with Demeter and the gods; Frazer calls this annual death and resurrection, descent and ascension, represented in rites.

Proserpine's yearly time underground and spring return are explicitly called annual death and resurrection, descent and ascension.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) PREFACE. / J. G. FRAZER. / CHAPTER I. THE KING OF THE WOOD. / MACAULAY.; lines 923-1005 confidence: high

Californian Indians think dust columns are happy souls ascending to the heavenly land.

Californian Indians are said to think dust columns are happy souls ascending to the heavenly land.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) PREFACE. / J. G. FRAZER. / CHAPTER I. THE KING OF THE WOOD. / MACAULAY.; lines 923-1005 confidence: medium

In parts of India dust columns are supposed to be bhuts going to bathe in the Ganges; Californian Indians think they are happy souls ascending to the heavenly land.

Californian Indians are described as thinking dust columns are happy souls ascending to the heavenly land.
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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 12228-12382 confidence: medium

Photius is said to speak of Demeter's ascent from the lower world; Clement is said to speak of Demeter and Proserpine engulfed in the chasm; Frazer emphasizes their original equivalence.

Photius is said to speak of Demeter's ascent from the lower world.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX. / FOOTNOTES; lines 12228-12382 confidence: medium

The note says Photius speaks of Demeter’s ascent from the lower world; Clement of Alexandria speaks of both Demeter and Proserpine as engulfed in a chasm; Frazer says the original equivalence of Demeter and Proserpine should be kept in mind.

The note says Photius speaks of Demeter’s ascent from the lower world.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 1140-1211 confidence: high

The Thesmophoria is described as an autumn festival celebrated by women alone, representing with mourning a descent into the lower world and with joy a return from the dead.

The Thesmophoria is described as representing with mourning the descent of Proserpine or Demeter into the lower world and with joy her return from the dead.
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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 1926-2006 confidence: medium

Young men crowned with maize carry the idol to a great pyramid-shaped temple; it is drawn up steep steps with music, set in a rose lodge at the top, and surrounded by strewn flowers.

In the May ceremony, the idol is carried to the pyramid-shaped temple and drawn up steep steps to the top before further rites occur.
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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 4996-5066 confidence: high

On the last day, the young man crossed the lake by covered barge to a pyramid-shaped temple, ascended while breaking flutes, was held on a stone block while a priest cut out his heart with a stone knife and offered it to the sun; his head and limbs were disposed of ritually, and another young man immediately replaced him.

The victim ascends the stairs of a pyramid-shaped temple, breaking flutes at each step, before being sacrificed at the summit.
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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 4996-5066 confidence: medium

On the final day the young man crossed the lake by covered barge to a pyramid temple, broke flutes while ascending, was held on a stone block, had his breast cut open with a stone knife, and his heart was offered to the sun; his head and limbs were then treated as described.

The victim ascends the stairs of the pyramid-shaped temple, breaking flutes at each step, before being sacrificed at the summit.
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filipino

Philippine Folk Tales CONTENTS / TINGUIAN / IGOROT / WILD TRIBES OF MINDANAO; lines 3027-3157 confidence: medium

In old times when the sky was close to the ground, a spinster removed her beads and comb and hung them on the coral-rock-like sky before pounding rice.

The sky is initially close to the ground, is struck by the woman's pestle, and rises so far that her ornaments are lost.
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Philippine Folk Tales CONTENTS / TINGUIAN / IGOROT / WILD TRIBES OF MINDANAO; lines 3159-3278 confidence: high

Magbangal recognizes his wife as the cause of the lost arm and says he will go to the sky to give the planting sign, while she must go to the water and become a fish.

Magbangal goes to the sky, becomes a constellation, and his stars indicate the time to plant rice.
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Philippine Folk Tales IGOROT / WILD TRIBES OF MINDANAO / CHRISTIANIZED TRIBES / NOTES; lines 5352-5485 confidence: high

A maiden-capture incident involving upward movement by a vine is described as strikingly similar to a North American folk-lore story, with other likenesses in Malaysia, Polynesia, and America.

The note explicitly describes a maiden captured and carried upward by a vine.
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Philippine Folk Tales Philippine Folk Tales / PREFACE / CONTENTS / TINGUIAN; lines 1198-1325 confidence: high

Gaygayoma identifies herself as daughter of Bagbagak and Sinag up in the air, says she will take Aponitolau to the sky to marry him, threatens that stars will eat him if he refuses, and travels with him in a basket to the sky, where her giant-star father receives him.

Gaygayoma, a star-connected spirit from the air, compels Aponitolau to go to the sky to marry her under threat from the companion stars.
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Philippine Folk Tales Philippine Folk Tales / PREFACE / CONTENTS / TINGUIAN; lines 1198-1325 confidence: high

Gaygayoma identifies herself as daughter of Bagbagak and Sinag up in the air, says she will take Aponitolau to the sky to marry him, threatens that stars will eat him if he refuses, and travels with him in a basket to the sky, where her giant-star father receives him.

A basket supplied by the stars carries Aponitolau and Gaygayoma up to the sky and later lowers them or retrieves him.
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Philippine Folk Tales Philippine Folk Tales / PREFACE / CONTENTS / TINGUIAN; lines 2143-2282 confidence: high

Sogsogot hunts in the mountains and forest, waits in an open spot, and is carried by a big bird over the mountains to a nest in a big tree.

A big bird catches Sogsogot in its claws and carries him over mountains to a nest in a big tree from which he cannot descend.
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Philippine Folk Tales Philippine Folk Tales / PREFACE / CONTENTS / TINGUIAN; lines 314-425 confidence: high

Aponibolinayen and her sister-in-law gather siksiklat greens; the vine resists being plucked, winds around Aponibolinayen, and carries her upward.

Aponibolinayen is carried upward by the siksiklat vine and reaches the sky.
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Philippine Folk Tales Philippine Folk Tales / PREFACE / CONTENTS / TINGUIAN; lines 427-544 confidence: high

Aponibolinayen insists on traveling with the Sun; they carry blankets and pillows, travel East to West, and at the middle of the sky she melts into oil; the Sun bottles, wraps, and drops her to earth.

Aponibolinayen insists on accompanying the Sun when he makes light in the sky; they go to the East and travel toward the West.
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Philippine Folk Tales Philippine Folk Tales / PREFACE / CONTENTS / TINGUIAN; lines 546-660 confidence: medium

When no husband appears among the guests, Alokotan consults spirits and says Ini-init above has not been summoned; she adds that a siksiklat vine carried Aponibolinayen upward.

Alokotan says the siksiklat vine carried Aponibolinayen upward when she gathered greens, explaining the connection to Ini-init above.
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Philippine Folk Tales Philippine Folk Tales / PREFACE / CONTENTS / TINGUIAN; lines 930-1067 confidence: high

Gawigawen’s town is enclosed by a bank reaching almost to the sky; the chief of the spiders spins a thread from the top, and Aponitolau climbs it into town.

Aponitolau climbs a spider thread up a high bank reaching nearly to the sky, while Kanag later jumps over the same bank into town.
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Philippine Folk Tales PREFACE / CONTENTS / TINGUIAN / IGOROT; lines 2843-3002 confidence: medium

Lumawig decides to return to the sky; before leaving, he makes a wooden coffin for his wife, places her in it with a dog at her feet and a cock at her head, and sends it floating on water toward Tinglayen with instructions about barking or crowing.

Lumawig decides to go back to the sky to live after sending Fugan toward Tinglayen in a coffin on water.
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Philippine Folk Tales TINGUIAN / IGOROT / WILD TRIBES OF MINDANAO / CHRISTIANIZED TRIBES; lines 4559-4691 confidence: low

The King presents the earring; the Princess asks for water from heaven and the lower world, and the King sends Benito on this hardest errand.

The Princess requests water from heaven and from the lower world, and Sparrow-hawk agrees to get it.
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korean

Corea, the Hermit Nation KIDNG-SANG, OR KESPECTFUL CONGRATULATION. / THE EIGHT PROVINCES. 203 / THE EIGHT PROVINCES. 205 / KANG-WEN, THE BIVEE-MEADOW PEOVINCE.; lines 7695-7744 confidence: medium

Hidden Dragon “not yet risen up from the earth on his passage to the clouds or to heaven.”

The Hidden Dragon is explicitly described as not yet risen from the earth on a passage to clouds or heaven.
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Corea, the Hermit Nation OUT-DOOR LIFE. -CHARACTERS AND EMPLOYMENTS. 291 / CHAPTER XXXm. / SHAMANISM AND MYTHICAL ZOOLOGY. / SHAMANISM AND MYTHICAL ZOOLOGY. 301; lines 11436-11499 confidence: high

The dragon has “the gift of transformation” and of becoming “visible or invisible at will”; in spring it ascends to the skies and in autumn buries itself in watery depths.

The dragon ascends to the skies in spring and descends into watery depths in autumn.
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Corea, the Hermit Nation THE CORBAN TIGER. 323 / CHAPTER XXXYII. / RELIGION. / RELIGION. 327; lines 12680-12757 confidence: medium

The god of the hills is called a popular deity; people worship him yearly, climb mountain tops for religious merit, and carry a pebble to a siongwang-tang stone pile dedicated to the mountain god.

Pilgrims climb mountain tops for religious merit, worship the mountain god, and carry a pebble to the top.
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Korean Folk Tales - Imps, Ghosts and Fairies A STORY OF THE FOX / A STORY OF THE FOX 27 / CHEUNG PUK-CHANG, THE SEER / CHEUNG PUK-CHANG, THE SEER 31; lines 974-1037 confidence: medium

Puk-chang climbs the highest peak of the Diamond Mountains and whistles; echoes resound through the hills, startling priests who wonder whose flute is playing.

Puk-chang’s extraordinary whistling occurs after climbing the highest Diamond Mountains peak, and the Confucius example uses the Tai Mountains as a vantage for distant sight.
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Korean Folk Tales - Imps, Ghosts and Fairies THE ILL-FATED PRIEST / THE ILL-FATED PRIEST 45 / THE VISION OF THE HOLY MAN / THE VISION OF THE HOLY MAN 49; lines 1520-1589 confidence: medium

"there will be a tidal wave that will engulf this whole village"

The holy man warns that a tidal wave will engulf the village and directs the household to climb the rear mountain to the top in order to escape.
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Korean Folk Tales - Imps, Ghosts and Fairies THE FORTUNES OF YOO 139 / XXVIII / AN ENCOUNTER WITH A HOBGOBLIN / AN ENCOUNTER WITH A HOBGOBLIN 143; lines 4337-4401 confidence: high

The attacker flings the narrator into the air, more than halfway to heaven; he passes Kyong-keui and Choong-chong, falls in Chulla, sees towns clearly, and is tossed back home.

The narrator is flung into the air, goes half-way and more to heaven, travels through space across provinces, and returns by repeated skyward tosses.
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Korean Folk Tales - Imps, Ghosts and Fairies THE HOME OF THE FAIRIES 113 / THE HOME OF THE FAIRIES 115 / THE HOME OF THE FAIRIES 117 / THE HOME OF THE FAIRIES 119; lines 3634-3697 confidence: high

The man ascends the highest peak, like a many-storied tower, and sees a sea, islands of the blessed, pleasant lands, golden palaces, and light, while his wife points them out.

The man ascends the highest peak and views sea, blessed islands, golden palaces, light, happy souls, and supernatural movement.
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Korean Folk Tales - Imps, Ghosts and Fairies THE VISION OF THE HOLY MAN 49 / THE VISION OF THE HOLY MAN 51 / THE VISIT OF THE MAN OF GOD / THE VISIT OF THE MAN OF GOD 53; lines 1641-1678 confidence: medium

They “departed, passing away through the upper air into heaven.”

The two figures depart through the upper air into heaven after the dialogue.
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Korean Tales HONG NIL TONG. / HONG KIL TONG . / HONG KIL TONG. / HONG KIL TONG.; lines 5741-5810 confidence: medium

"caught up in a cloud and borne away amid strange music"; the same sentence says enemies were discomfited.

The passage includes a figure borne away in a cloud amid music and later Kil Tong's descent from above on a stork in the royal garden.
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Korean Tales HYUNG BO AND NAHL BO. / HYUNG BO AND NAHL BO. 1 1 3 / HYUNG BO AND NAHL BO. 1 1 5 / THE FAITHFUL DANCING- GIRL WIFE.; lines 3473-3601 confidence: medium

With spring weather arriving, Ye Toh Ryung asks his valet about nearby views; the valet recommends Kang Hal Loo as the rarest scenic place, and Toh Ryung decides to go there.

Toh Ryung reaches Kang Hal Loo after a long mountain ascent, and the place is described as so beautiful that spirits frequent it.
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Korean Tales OR, THE ADVENTURES OF AN ABUSED BOY. / HONG KIL TONG . / HONG KIL TONG. / HONG NIL TONG.; lines 5344-5405 confidence: high

Kil Tong journeys south and begins ascending lonely mountains; tigers are abundant, but he does not fear them and they avoid molesting him.

Kil Tong travels south, ascends lonely mountains, reaches a clouded barren peak, and experiences freedom from people and laws.
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Korean Tales STORIES OF BIRDS AND ANIMALS. / THE RABBIT AND OTHER LEGENDS. 29 / THE RABBIT AND OTHER LEGENDS. 3 1 / THE RABBIT AND OTHER LEGENDS. 33; lines 930-988 confidence: high

The stork is believed to mount to heaven and be wise; a man is said to have ridden to heaven on a huge stork.

A man is said to have ridden to heaven on a huge stork, and storks are believed to mount to heaven in flight.
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malagasy

Madagascar Before the Conquest: The Island, the Country, and the People ANTANANARIVO FROM THE WEST. SOUTH END OF CITY / CHAPTER L / FROM COAST TO CAPITAL. II / CHAPTER II.; lines 1040-1142 confidence: low

At Andevoranto travelers hire canoes for a half-day voyage up the Iharoka and a tributary, then resume palanquin travel through hilly country with Traveller's-tree, bamboo, and rofia palm.

The route is described as gradually gaining elevation and finally ascending the first great step upwards to the interior highland.
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Madagascar Before the Conquest: The Island, the Country, and the People CHAPTER V. / CHAPTER VI. / TOO MADAGASCAR BEFORE THE CONQUEST. / AMBATOVORY, ONE OF OUR HOLIDAY RESORTS. I07; lines 4733-4825 confidence: medium

The group rides to the rice valley beneath the eastern peak, begins a steep ascent, rests on a bare sloping rock, and climbs through slippery grass, shrubbery, small trees, and Tsingatsa flowers.

The travelers climb from the valley through difficult terrain to a high platform and obtain a broad view over valleys, mountains, forests, and settlements.
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Madagascar Before the Conquest: The Island, the Country, and the People CHAPTER XL / SONGS, POETRY, AND MYTHICAL CREATURES. / CHAPTER XII. / MALAGASY FOLK-TALES AND FABLES.; lines 10827-10961 confidence: medium

The earth mounts aloft to fight the sky with rocks as cannon balls, but plains and valleys lag behind; this explains uneven landforms and why heaven and earth did not mingle.

The earth rises to fight the sky, but not all parts mount together; heaven and earth do not mingle.
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Madagascar Before the Conquest: The Island, the Country, and the People FROM COAST TO CAPITAL. II / CHAPTER II. / CHAPTER III. / ANTANANARIVO, THE CAPITAL. 4I; lines 1871-1953 confidence: low

The approaches into Antananarivo are steep, rugged, and mostly without carriage traffic; narrow paths wind among terraced compounds, and wet-season rain turns streets and paths into torrents, rapids, waterfalls, and trenches.

The passage repeatedly describes going up into Antananarivo by steep and rugged paths on the city hill.
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Madagascar Before the Conquest: The Island, the Country, and the People LIST OF ILLUSTRATIONS. / NORTHERN PART OF ANTANANARIVO . . ,,34 / ANTANANARIVO FROM THE WEST. SOUTH END OF CITY / CHAPTER L; lines 621-718 confidence: low

The route passes through abundant cardamom and bamboo, ascends hills, sees the sea behind, overlooks a river with rapids flowing to the sea, follows steep narrow paths, passes villages, and later follows the Manampotsy river over rocky bars and rapids.

The account repeatedly describes physical ascent: hill after hill, steep ascents, increased elevation, and ridge travel.
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Madagascar Before the Conquest: The Island, the Country, and the People LIST OF ILLUSTRATIONS. / NORTHERN PART OF ANTANANARIVO . . ,,34 / ANTANANARIVO FROM THE WEST. SOUTH END OF CITY / CHAPTER L; lines 720-804 confidence: medium

The party ascends to a pass between mountain ridges; a rocky river with falls runs eastward, forested mountains tower nearby, and a suspended retort-shaped nest of the Fbdifetsy or Crafty Weaver is observed over water.

The passage repeatedly describes climbing to a summit or pass, then descending steep and rugged paths before later beginning another stiff ascent.
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Madagascar Before the Conquest: The Island, the Country, and the People MALAGASY PLACE-NAMES. I13 / MALAGASY PLACE-NAMES. I15 / MALAGASY PLACE-NAMES. II7 / MALAGASY PLACE-NAMES. II9; lines 5171-5237 confidence: low

Europeans who ascended Ankaratra are said to have described native reluctance to accompany them and terror of a supposed malignant influence on those lofty summits.

The Ankaratra peaks are ascended by Europeans, while natives are described as reluctant and terrified because of a supposed malignant influence on the summits.
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Madagascar Before the Conquest: The Island, the Country, and the People MALAGASY PLACE-NAMES. I13 / MALAGASY PLACE-NAMES. I15 / MALAGASY PLACE-NAMES. II7 / MALAGASY PLACE-NAMES. II9; lines 5320-5409 confidence: low

The passage lists pleasant or sunny hill, island, and settlement names and contrasts them with names glossed as disheartening or exhausting because of steep ascents and difficult climbs.

The passage explains that some names express steep ascents and difficulty of climbing to hilltops, including names glossed as “Disheartening” and “Exhausting.”
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Madagascar Before the Conquest: The Island, the Country, and the People MALAGASY PLACE-NAMES. I13 / MALAGASY PLACE-NAMES. I15 / MALAGASY PLACE-NAMES. II7 / MALAGASY PLACE-NAMES. II9; lines 5686-5777 confidence: medium

Ambohimanga is glossed as “Blue-hill” or “Famous-hill,” described as an ancient capital on a triangular hill with bluish gneiss and wooded slopes; named parts include fig-tree, standing-stone, fragrant-field, and canoe.

Ancient interior towns are described as built on hill summits, and several town-names are said to express height, ascent, or lifting up.
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Madagascar Before the Conquest: The Island, the Country, and the People NORTHERN PART OF ANTANANARIVO . . ,,34 / ANTANANARIVO FROM THE WEST. SOUTH END OF CITY / CHAPTER L / FROM COAST TO CAPITAL. II; lines 807-912 confidence: medium

The passage describes the Ankay plain, Moramanga hills, Ifody, Angavo, the edge of the interior highland, and signs of nearing Imerina.

The narrative emphasizes movement toward the plateau and a long difficult ascent into the interior.
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Madagascar Before the Conquest: The Island, the Country, and the People ORATORY, SYMBOLIC ACTIONS, AND CONUNDRUMS. I97 / ORATORY, SYMBOLIC ACTIONS, AND CONUNDRUMS. I99 / CHAPTER XL / SONGS, POETRY, AND MYTHICAL CREATURES.; lines 10122-10224 confidence: medium

A second Fanany story says that when large it encircles a mountain, eats surplus length, and then either plants its tail in the earth and mounts to the sky or goes into a great water.

After encircling the mountain, some say the Fanany sticks its tail into the earth and mounts to the sky, while others say it enters a great body of water.
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The Great African Island: Chapters on Madagascar BUFFALO TYPICAL OF MAJESTY. 273 / BIRDS. / FABULOUS ANIMALS. 275 / TREES AND PLANTS. 277; lines 13313-13406 confidence: medium

A native account says the fanany has seven horned heads; at death it swells to mountain size; other stories say it ascends to heaven or takes refuge in the sea; the narrator says the specimen he saw resembled a small water snake and had only one visible head.

Stories say the fanany ascends to heaven and also takes refuge in the sea.
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african bantu

The Ila-Speaking Peoples of Northern Rhodesia, Vol. II A MWILA : A GREAT TELLER OF TALES. / VOL. II Z / CH. XXVIII / FOLK-TALES 339; lines 14083-14194 confidence: medium

The section is titled “ETIOLOGICAL OR EXPLANATORY TALES”; the tale is titled “How the Mason-Wasp fetched Fire from God.” Vulture, Fish-eagle, and Crow lack fire because none is on earth; birds suggest fire may come from God; Mason-Wasp volunteers and the three agree to go with him.

The birds seek fire from God, and Mason-Wasp continues upward, resting on clouds, though he never reaches the summit of the sky in this excerpt.
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The Ila-Speaking Peoples of Northern Rhodesia, Vol. II A MWILA : A GREAT TELLER OF TALES. / VOL. II Z / CH. XXVIII / FOLK-TALES 339; lines 14083-14194 confidence: medium

The travelers depart to see whether they can get fire from God. After ten-day intervals, small bones of Vulture, Fish-eagle, and Crow fall to earth; Mason-Wasp remains alone, reposes on clouds, and never reaches the summit of the sky.

Four travelers depart for God to get fire, but Vulture, Fish-eagle, and Crow fall as bones, leaving Mason-Wasp alone on the journey.
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The Ila-Speaking Peoples of Northern Rhodesia, Vol. II OFFERINGS UPON A GRAVE. / SHIMUNENGA'S GROVE AT MALA. / CHAPTER XXIII / THE SUPREME BEING I LEZA; lines 7881-7999 confidence: medium

The woman cuts immense tall trees, joins them, and plants a structure to reach heaven. It collapses twice when the lower parts rot; she falls without being killed or breaking a bone.

The woman cuts and joins tall trees into a structure intended to reach heaven, but the structure collapses twice.
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The Ila-Speaking Peoples of Northern Rhodesia, Vol. II OFFERINGS UPON A GRAVE. / SHIMUNENGA'S GROVE AT MALA. / CHAPTER XXIII / THE SUPREME BEING I LEZA; lines 7881-7999 confidence: medium

The woman continues seeking God by traveling country after country, expecting that at the earth's end, where earth and sky touch, she will find a road to God and ask why she is afflicted.

After the failed structure, the woman seeks the place where earth and sky touch, expecting to find a road to God there.
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The Ila-Speaking Peoples of Northern Rhodesia, Vol. II THE DOCTRINE OF SOULS / THE GRAVE OF SEZONGO II. AT NANZELA. / VOL. II L / MUPUMANI THE PROPHET.; lines 6376-6486 confidence: low

The authors cite Plato on the sovereign part of the soul as a daemon and state that the Ba-ila would agree humans are a heavenly rather than earthly plant with kindred above.

The passage says the Ba-ila would agree that humans are a heavenly rather than earthly plant and that their kindred are in the regions above.
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The Ila-Speaking Peoples of Northern Rhodesia, Vol. II VOL. II 2 A / CH. XXVIII / FOLK-TALES 369 / VOL. II 2 B; lines 15371-15462 confidence: medium

Near Vulture's town, Tortoise speaks from the bundle; Vulture drops it, Tortoise crashes to earth, is smashed and dies, the friendship ends, and the cracks in Tortoise's shell are said to remain visible.

Tortoise is carried toward Vulture's home in the heights, is dropped, crashes to earth, dies, and the visible cracks in Tortoise's shell are explained by the fall.
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The Life of a South African Tribe, Vol. II (The Psychic Life) THE RELIGIOUS LIFE AND SUPERSTITIONS. / CHAPTER I / A. CONCEPTIONS REGARDING NATURE. / B. THE CONCEPTION OF HEAVEN; lines 15241-15351 confidence: high

Song translation: “I should love to plait a string, and go up to Heaven, I would go there to find rest.” Warriors also say to adversaries: “Make ready your string, and climb up to Heaven.”

The song voice wishes to plait a string and go up to Heaven to find rest, and warriors tell enemies to make ready a string and climb to Heaven.
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The Life of a South African Tribe, Vol. II (The Psychic Life) THE RELIGIOUS LIFE AND SUPERSTITIONS. / CHAPTER I / A. CONCEPTIONS REGARDING NATURE. / B. THE CONCEPTION OF HEAVEN; lines 15353-15471 confidence: high

A girl who breaks her jar and fears her mother’s scolding climbs her string and goes to Heaven.

The Road to Heaven tale has a girl climb her string to reach Heaven.
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The Life of a South African Tribe, Vol. II (The Psychic Life) THE RELIGIOUS LIFE AND SUPERSTITIONS. / CHAPTER I / A. CONCEPTIONS REGARDING NATURE. / B. THE CONCEPTION OF HEAVEN; lines 15586-15688 confidence: medium

The mother prostrates near the deceased person’s hut opening; the gravedigger brings live embers in a broken pot, pours water on them, dips his fingers, and presses his hands around her belly and waist to cure her inside because she has given birth to Tilo, Heaven.

The mother is said to have made, carried, or ascended to Heaven and to be able to speak with Heaven during storms.
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The Life of a South African Tribe, Vol. II (The Psychic Life) THE RELIGIOUS LIFE AND SUPERSTITIONS. / CHAPTER I / A. CONCEPTIONS REGARDING NATURE. / B. THE CONCEPTION OF HEAVEN; lines 15789-15894 confidence: low

Balungwana are said to fall from Heaven at great rains, live in celestial space, have returned to heaven in a cloud, play when thunder occurs without rain, and sing during prolonged thunder.

Balungwana are said to live in celestial space and to have gone back to heaven in a cloud after appearing in the Nkuna country.
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The Life of a South African Tribe, Vol. II (The Psychic Life) THE RELIGIOUS LIFE AND SUPERSTITIONS. / CHAPTER I / A. CONCEPTIONS REGARDING NATURE. / B. THE CONCEPTION OF HEAVEN; lines 15993-16077 confidence: high

A cited Swazi/Zulu statement describes a great Bantu king climbing a twin-peaked mountain at daybreak to intercede with Nkulunkulu for his people.

The cited account describes a king climbing a twin-peaked mountain at daybreak to intercede with Nkulunkulu for his people.
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andamanese

On the Aboriginal Inhabitants of the Andaman Islands PREFACE. / E. H. MAN. / INTRODUCTION. / INTRODUCTION.; lines 231-280 confidence: low

A footnote states that the only recorded ascent of Saddle Peak was made in February 1882 by Major M. Protheroe and other Port Blair officers.

The footnote records an ascent of Saddle Peak by named and unnamed officers.
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The Andaman Islanders: A Study in Social Anthropology CHAPTER I / THE SOCIAL ORGANISATION / CHAPTER II / CEREMONIAL CUSTOMS; lines 4163-4245 confidence: medium

A stranger who dies or is killed may be buried without ceremony or cast into the sea; formerly in the Northern tribes such a body could be cut up and burned, sending blood and fat to the sky and removing danger to the living; the author connects this visually with mistaken cannibalism reports while denying actual cannibalism.

The cut-up body of a stranger or slain enemy is burned; the dead man’s blood and fat are said to go up to the sky, removing danger to the living.
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The Andaman Islanders: A Study in Social Anthropology CHAPTER II / CEREMONIAL CUSTOMS / CHAPTER III / RELIGIOUS AND MAGICAL BELIEFS; lines 5343-5427 confidence: medium

A-Pučikwar statements describe the moon as male with the sun as wife, or as female and wife of Tomo; Tomo is linked with fine weather and daylight, lives in the sky, hosts dead spirits, and is said in some legends to be the first ancestor.

The passage says the spirits of the dead go up to the sky and live with Tomo.
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The Andaman Islanders: A Study in Social Anthropology CHAPTER II / CEREMONIAL CUSTOMS / CHAPTER III / RELIGIOUS AND MAGICAL BELIEFS; lines 6225-6319 confidence: medium

The vital principle is identified with pulse, breath, blood, and fat; a slain enemy’s body is burned so blood and fat are consumed in smoke and ascend to the sky where they no longer endanger the killers.

The body of a slain enemy is burned so that blood and fat, treated as forms of the vital principle, are consumed in smoke and ascend to the sky.
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The Andaman Islanders: A Study in Social Anthropology CHAPTER II / CEREMONIAL CUSTOMS / CHAPTER III / RELIGIOUS AND MAGICAL BELIEFS; lines 6321-6411 confidence: high

Other Northern statements say the dead person's double goes up to the sky and becomes a Lau, or that the spirit wanders in the jungle until the flesh has rotted from the bones and then goes to the sky.

Some statements say that a man's double or spirit goes up to the sky and becomes or remains a spirit.
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The Andaman Islanders: A Study in Social Anthropology CHAPTER II / CEREMONIAL CUSTOMS / CHAPTER III / RELIGIOUS AND MAGICAL BELIEFS; lines 6413-6502 confidence: medium

Another A-Pučikwar version: spirits live in the sky with Tomo, associated with first ancestor, sun, light, and fine weather; the spirit world is never night and spirits have pork, turtle, dancing, and enjoyment.

One Akar-Bale statement says the breath of a dying person goes up to the sky and becomes a spirit, and an A-Pučikwar version places dead spirits in the sky with Tomo.
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The Andaman Islanders: A Study in Social Anthropology CHAPTER III / RELIGIOUS AND MAGICAL BELIEFS / CHAPTER IV / MYTHS AND LEGENDS; lines 7473-7580 confidence: medium

The narrator says Bilika and Porokul were super-human in size; Porokul makes a large bow, lifts it upright, and raises the formerly low sky to its present position.

Porokul’s upright bow strikes the low sky and lifts it to its present position.
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The Andaman Islanders: A Study in Social Anthropology CHAPTER III / RELIGIOUS AND MAGICAL BELIEFS / CHAPTER IV / MYTHS AND LEGENDS; lines 7582-7686 confidence: low

An Aka-Kede sun-origin legend says Bilika makes fire from purum wood, angrily throws a large fire-brand into the sky where it becomes the sun, and this explains the place-name Purum-at-čape.

One version says Bilik goes away to live in the sky after fire is stolen, and another says Bilika throws a fire-brand into the sky where it becomes the sun.
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The Andaman Islanders: A Study in Social Anthropology CHAPTER III / RELIGIOUS AND MAGICAL BELIEFS / CHAPTER IV / MYTHS AND LEGENDS; lines 7688-7781 confidence: high

A flood extinguishes all fires; a deceased friend appears as the bird Luratut, flies to Mo̱ro where Puluga sits beside fire, tries to carry off a burning log, and the brand falls near the survivors after Puluga hurls it.

Luratut flies up to Mo̱ro, the sky, attempts to seize a burning log from Puluga’s fire, and the brand falls near survivors without fire.
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The Andaman Islanders: A Study in Social Anthropology CHAPTER V / THE INTERPRETATION OF ANDAMANESE CUSTOMS AND BELIEFS: CEREMONIAL / CHAPTER VI / THE INTERPRETATION OF ANDAMANESE CUSTOMS AND BELIEFS: MYTHS AND LEGENDS; lines 11318-11403 confidence: medium

Legends state that ancestors save themselves by climbing trees; the flood drives inhabitants to tree-tops, birds remain there, human beings descend, and the author interprets fish and turtle as beings who failed to reach the upper world.

Ancestors survive a flood by climbing trees; birds remain above and humans descend again.
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The Andaman Islanders: A Study in Social Anthropology CHAPTER V / THE INTERPRETATION OF ANDAMANESE CUSTOMS AND BELIEFS: CEREMONIAL / CHAPTER VI / THE INTERPRETATION OF ANDAMANESE CUSTOMS AND BELIEFS: MYTHS AND LEGENDS; lines 11318-11403 confidence: medium

Legends state that ancestors save themselves by climbing trees; the flood drives inhabitants to tree-tops, birds remain there, human beings descend, and the author interprets fish and turtle as beings who failed to reach the upper world.

The top of the forest is treated as a world above human life, entered only by difficult climbing.
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armenian

Armenian Legends and Poems ARAXES CAME DEVOURINGLY / EARTH AND SKY / FOLK SONG / COMPLAINTS; lines 2816-2884 confidence: high

The speaker says, "I go to add another star to heaven"; stars are called "anguished curses" from innocent souls that burn Heaven and furnish fiery things to God.

The speaker says he goes to add another star to heaven and describes a brain that aspired to soar, pierce heaven, and climb to the stars.
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Armenian Legends and Poems CHRIST AND ABGARUS / MOSES OF KHORENE / ARAXES CAME DEVOURINGLY / EARTH AND SKY; lines 2711-2782 confidence: medium

Sky, inflamed by passion and arrayed in night splendor, pours longing and desire into Earth's ear while turning and yearning toward her.

Earth's waters and mountains repeatedly rise toward the far-off loved one, while Sky turns, yearns, and weeps because Earth remains out of reach.
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Armenian Legends and Poems CONCERNING DEATH / LOVE ONE ANOTHER / ARMENIA: / ITS EPICS, FOLK-SONGS, AND MEDIAEVAL POETRY; lines 7256-7297 confidence: low

“Persian and Arabic poetry are things of the past,” but Armenian poetry has “unquenchable vitality,” advances toward “new horizons,” and soars to “loftier heights.”

Armenian poetry is described as advancing toward new horizons and soaring to loftier heights.
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Armenian Legends and Poems FOLK SONGS / THE TEARS OF ARAXES / CHRIST AND ABGARUS / MOSES OF KHORENE; lines 2564-2659 confidence: high

Jesus’ answer, written by Apostle Thomas, says: “Blessed is he who believeth on Me though he hath not seen Me,” and promises that after His ascension He will send a disciple to heal and give life.

Jesus says He must fulfill what He was sent to do, ascend to the one who sent Him, and afterward send a disciple to heal Abgarus.
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Armenian Legends and Poems MOSES OF KHORENE / I HAVE A WORD I FAIN WOULD SAY / THE SONG OF THE PARTRIDGE / FOLK SONG; lines 1368-1396 confidence: medium

“The sun has touched the mountain’s crest, / The partridge rises from her nest; / And down the hillside tripping fast, / Greets all the flowers as she goes past.”

The song opens with sunrise on the mountain, the partridge rising from her nest, and later flying aloft to a branch.
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Armenian Legends and Poems THE ROCK / THE CRANE / THE HAWK AND THE DOVE / FOLK SONG; lines 2179-2217 confidence: medium

The Hawk tells the Dove not to weep, says spring will come another year with sunshine and hope, and promises to bear her on his pinions to tall trees and bare mountains, where he will build a nest, dwelling, hearth, and chimney in a rocky lair with smoke rising and care flying to the South Wind.

The Hawk promises to carry the Dove on his pinions to tall trees and bare mountains, where he will build a nest and dwelling.
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Armenian Legends and Poems THE SORROWS OF ARMENIA / ARTASHES AND SATENIK / MOSES OF KHORENE / MY DEATH; lines 1795-1866 confidence: medium

The eagle addresses the lovely maid, laments that she cannot fly, and says she will fade in the vale like a floweret.

The eagle’s realm is associated with flying, wings, rock, and steep mountains, while the maid’s inability to fly prevents her from entering that realm.
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Armenian Legends and Poems THOU ART SO SWEET / THE WANDERING ARMENIAN TO THE SWALLOW / THE CHRIST-CHILD / HAPPINESS; lines 3883-3913 confidence: high

The speaker says the mountain knows rest, climbs above the plain, and the mountain, called a bald Titan, answers that Time ordains dullness for it.

The speaker climbs the mountain, rises above winds and clouds, reaches the stars, and then goes above the stars into space.
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Armenian Legends and Poems YE MOUNTAIN BLUEBELLS / THE SUN WENT DOWN / BIRTHDAY SONG / MORNING; lines 1205-1249 confidence: medium

The sun rises over the mountain, is called Nature’s great Monarch, and comes from a royal-blue tent.

The sun rises over the mountain, is called a monarch, opposes Gloom and Night, and shelters the world with a golden shield.
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Armenian Legends and Poems YE MOUNTAIN BLUEBELLS / THE SUN WENT DOWN / BIRTHDAY SONG / MORNING; lines 1205-1249 confidence: medium

In “Morning,” day dawns with bright scarlet flame rising into the sky and the heavens becoming a crimson sea.

Dawn is described as scarlet flame rising into the sky, followed by the sun’s fiery beams coloring the clouds.
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Armenian Legends and Poems ZABELLE C. BOYAJIAN. / INTRODUCTION / BRYCE. / CONTENTS; lines 227-320 confidence: low

Christian-related titles include “A Trial of Orthodoxy,” “The Eve of Ascension Day,” “The Christ-Child,” and “Pasqua Armena.”

The contents list includes a title explicitly referring to Ascension Day.
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tongan

Tongan Myths and Tales COSMOGONY / EXPLOITS OF THE MAUI / TALES ABOUT THE TUI TONGA / THE FIRST TUI TONGA25; lines 1339-1432 confidence: high

A large casuarina on Toonangakava reaches the sky, and Tangaloa Eitumatupua comes down from the sky by the tree.

The casuarina reaches the sky; the god descends by it, and Ahoeitu later climbs it because his mother calls it the road to the sky.
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Tongan Myths and Tales COSMOGONY / EXPLOITS OF THE MAUI / TALES ABOUT THE TUI TONGA / THE FIRST TUI TONGA25; lines 1339-1432 confidence: high

Ilaheva/Vaepopua is fishing; the sky god comes to her, catches her, cohabits with her, and their sleeping place is named Mohenga.

Ahoeitu is born to Ilaheva on earth after cohabitation with the sky god Eitumatupua, then grows up and ascends to the sky to meet his father.
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Tongan Myths and Tales COSMOGONY / EXPLOITS OF THE MAUI / TALES ABOUT THE TUI TONGA / THE FIRST TUI TONGA25; lines 1898-2047 confidence: high

A casuarina on Toonangakava reaches heaven; Tangaloa Eitumatupua, a chief from heaven, descends it, meets Ilaheva/Vaepopua looking for shellfish, sleeps with her, and names their male child Ahoeitu.

The casuarina on Toonangakava reaches heaven; Eitumatupua descends it, and Ahoeitu later climbs it to heaven.
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Tongan Myths and Tales COSMOGONY / EXPLOITS OF THE MAUI / TALES ABOUT THE TUI TONGA / THE FIRST TUI TONGA25; lines 1898-2047 confidence: high

Ahoeitu asks about his father; Vaepopua says Eitumatupua is in heaven, gives Ahoeitu tapa cloth, oils him with coconut oil, and directs him to climb the great casuarina and find his father near the road catching pigeons.

Ahoeitu climbs the heaven-reaching casuarina to seek Eitumatupua and is acknowledged by him as his son.
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Tongan Myths and Tales COSMOGONY / EXPLOITS OF THE MAUI / TALES ABOUT THE TUI TONGA / THE FIRST TUI TONGA25; lines 2049-2207 confidence: medium

Eitumatupua sends Ahoeitu to see his elder brothers' sikaulutoa game in heaven; the crowd admires him and identifies him as Eitumatupua's son from earth.

Ahoeitu is recognized as having come up from earth, is later sent down to earth, and the elder brothers also descend from heaven afterward.
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Tongan Myths and Tales THE EXPLANATION / A TRIP TO PULOTU111 / LUPEOLOVALU 113 / THE BEAUTIFUL GIRLS OF TONGOLELEKA114; lines 9889-9916 confidence: medium

The old wizard tells the Tongan man of an immense eight-headed snake living in a neighboring mountain, with all the people under its sway; the Tongan man says he will go see it.

Havili goes to the top of the mountain where the great snake lives and walks on its body.
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Tongan Myths and Tales THE ORIGIN OF THE SPRINGS VEEFEFE, EUA ISLAND84 / THE ORIGIN OF ISLETS OF THE HAAPAI GROUP86 / ORIGIN OF HEAVENLY BODIES / THE ORIGIN OF THE MAGELLAN CLOUDS88; lines 5576-5671 confidence: high

The boys say they will go to the sky with their duck and fish; the narration says they remain there, and that navigators steering by Maafu Toka and Maafu Lele can reach Vaini; these stars are identified as the Magellan clouds.

The boys state they will go to the sky; the narration says they remain there as Maafu Toka and Maafu Lele, identified with the Magellan clouds.
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Tongan Myths and Tales THE ORIGIN OF THE SPRINGS VEEFEFE, EUA ISLAND84 / THE ORIGIN OF ISLETS OF THE HAAPAI GROUP86 / ORIGIN OF HEAVENLY BODIES / THE ORIGIN OF THE MAGELLAN CLOUDS88; lines 5673-5764 confidence: high

The youths say they came to be useful and will go away, not to another part of the earth but to the sky, so Maafu Tukuiaulahi can always see them with the duck and humu fish; they depart after farewell.

The youths decide not to go to another part of earth but to go to the sky where Maafu Tukuiaulahi can see them.
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Tongan Myths and Tales THE ORIGIN OF THE SPRINGS VEEFEFE, EUA ISLAND84 / THE ORIGIN OF ISLETS OF THE HAAPAI GROUP86 / ORIGIN OF HEAVENLY BODIES / THE ORIGIN OF THE MAGELLAN CLOUDS88; lines 5766-5850 confidence: high

Maafu tells the boys he loves them, but because the relatives are angry they should go to the sky and stand there with the duck and fish so he can look up and see them.

Maafu sends the boys to the sky with the duck and fish; they remain visible and are used as guides for voyagers.
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Tongan Myths and Tales Tongan Myths and Tales / CONTENTS / INTRODUCTION / COSMOGONY; lines 944-1075 confidence: high

Tongamatamoana is an old god with a daughter in this world who has been taken to the sky; a house stands at the foot of the road to her abode, the road is a fishing line, and many have been killed on it.

The goddess and man transform into cats and then rats while climbing the road to the sky woman’s abode.
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Tongan Myths and Tales Tongan Myths and Tales / CONTENTS / INTRODUCTION; lines 529-622 confidence: high

In Taliai Tupou’s Naiau account, a dynastic founder climbs a casuarina tree to heaven and visits his father, the King of Heaven; the passage states the episode is very close to Tongan parallels and says the hero later conquers in Tonga and returns to the Sky-King.

The Fijian dynastic founder ascends to heaven by climbing a casuarina tree and visits his father, the King of Heaven.
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nahua maya inca

The Myths of Mexico & Peru CHAPTER PAGE / LIST OF ILLUSTRATIONS / CHAPTER I: THE CIVILISATION OF MEXICO / CHAPTER II: MEXICAN MYTHOLOGY; lines 2654-2749 confidence: high

Other accounts say Quetzalcoatl casts himself on a funeral pyre, his ashes become brilliant birds, his heart becomes the morning star, he is called Lord of the Dawn, remains invisible four days, wanders the underworld eight days, resurrects, and ascends his throne as a god.

Variant accounts describe Quetzalcoatl's funeral pyre, upward-moving ashes, heart becoming the morning star, four days of invisibility, eight days in the underworld, resurrection, and divine enthronement.
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The Myths of Mexico & Peru CHAPTER PAGE / LIST OF ILLUSTRATIONS / CHAPTER I: THE CIVILISATION OF MEXICO / CHAPTER II: MEXICAN MYTHOLOGY; lines 3139-3232 confidence: high

The Quetzalcoatl myth says his heart flew upward from the funeral pyre and became Venus; the passage says the myth's dating relative to Nahua Venus worship is uncertain.

Quetzalcoatl's heart flies upward from the funeral pyre and becomes Venus.
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The Myths of Mexico & Peru CHAPTER I: THE CIVILISATION OF MEXICO / CHAPTER II: MEXICAN MYTHOLOGY / CHAPTER III: MYTHS AND LEGENDS OF THE ANCIENT MEXICANS / CHAPTER IV: THE MAYA RACE AND MYTHOLOGY; lines 6236-6314 confidence: medium

Seler’s suggestion is reported: the American race imagined their ancestors issued from the underworld through caverns into daylight, explaining Mitla as both burial-place and sanctuary.

Seler’s reported suggestion says the ancestors were imagined to have issued from the underworld through caverns into the light of day.
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The Myths of Mexico & Peru CHAPTER II: MEXICAN MYTHOLOGY / CHAPTER III: MYTHS AND LEGENDS OF THE ANCIENT MEXICANS / CHAPTER IV: THE MAYA RACE AND MYTHOLOGY / CHAPTER V: MYTHS OF THE MAYA; lines 6687-6815 confidence: high

The youths build a house over the presumed body and celebrate with pulque; Zipacna rises, casts the house and inmates high in the air, and the passage identifies the youths with the Pleiades.

Zipacna hurls the house and its four hundred inmates into the sky, where the passage identifies them with the Pleiades.
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The Myths of Mexico & Peru CHAPTER II: MEXICAN MYTHOLOGY / CHAPTER III: MYTHS AND LEGENDS OF THE ANCIENT MEXICANS / CHAPTER IV: THE MAYA RACE AND MYTHOLOGY / CHAPTER V: MYTHS OF THE MAYA; lines 7142-7244 confidence: high

Hunhun-Apu and Vukub-Hunapu, the first adventurers into Xibalba, have their souls translated to the skies and become the sun and moon.

The souls of Hunhun-Apu and Vukub-Hunapu are translated to the skies and become the sun and moon.
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The Myths of Mexico & Peru CHAPTER II: MEXICAN MYTHOLOGY / CHAPTER III: MYTHS AND LEGENDS OF THE ANCIENT MEXICANS / CHAPTER IV: THE MAYA RACE AND MYTHOLOGY / CHAPTER V: MYTHS OF THE MAYA; lines 7246-7351 confidence: medium

At Tulan-Zuiva, speech is confounded, alienating Kiche branches and recalling Babel; the first four men leave under Tohil's leadership, cross mountains and a miraculously divided ocean bed, and arrive at Mount Hacavitz to see the sun.

The people settle at Mount Hacavitz because they are foretold to see the sun there, and the first town follows the sunrise.
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The Myths of Mexico & Peru CHAPTER III: MYTHS AND LEGENDS OF THE ANCIENT MEXICANS / CHAPTER IV: THE MAYA RACE AND MYTHOLOGY / CHAPTER V: MYTHS OF THE MAYA / CHAPTER VI: THE CIVILISATION OF OLD PERU; lines 7927-8033 confidence: medium

The Quichua-Aymara are said to have settled more permanently on the shores of Lake Titicaca, where traditions say they advanced in civilisation; the sun emerged from a sacred rock there; the llama and paco were domesticated, agriculture began or was perfected, and irrigation and terrace-building were invented.

At Lake Titicaca, tradition says the sun emerged from a sacred rock, and the passage associates the same region with domestication, agriculture, irrigation, and terrace-building.
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The Myths of Mexico & Peru CHAPTER III: MYTHS AND LEGENDS OF THE ANCIENT MEXICANS / CHAPTER IV: THE MAYA RACE AND MYTHOLOGY / CHAPTER V: MYTHS OF THE MAYA / CHAPTER VI: THE CIVILISATION OF OLD PERU; lines 8111-8209 confidence: medium

After a deluge, Tiahuanaco is treated as the place of new human creation; the creator forms nations from clay, marks their dress, gives songs, languages, seeds, food, life, and soul, and orders them through the earth to their appointed emergence places.

The peoples are ordered into the bowels of the earth and come upward at assigned places; the narrator also mentions stories in which peoples emanate from caves.
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The Myths of Mexico & Peru CHAPTER IV: THE MAYA RACE AND MYTHOLOGY / CHAPTER V: MYTHS OF THE MAYA / CHAPTER VI: THE CIVILISATION OF OLD PERU / CHAPTER VII: THE MYTHOLOGY OF PERU; lines 9619-9707 confidence: high

Each village gives the sun possessions including house, land, flocks, and dedicated women; the Women of the Sun prepare maize and chicha, weave wool burned to ascend to the celestial regions, and send produce to Cuzco on sacrificial llamas.

The Sun receives estates, prepared food and drink, burned woven wool sent upward for his use, produce for Cuzco, and llamas destined for sacrifice.
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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 4250-4347 confidence: low

The Tezcotzinco villa is compared to Persian romance, Arabian dream-tales, and Kubla Khan’s pleasure-dome; it is described as a conical eminence with hanging gardens, 520 marble steps, huge walls, a reservoir, and a hieroglyph-carved rock recording events in Nezahualcoyotl’s reign.

The villa is located on a conical eminence reached by hundreds of marble steps, and the later visitor climbs to the summit through the ruined site.
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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

Two people of Tangaloa come down to fish, kill Lu's preserve fowls, and take them to the heavens; Lu sees unbroken cobwebs on the roads, suspects the heavenly fishing party, and goes upward from the mountain with his fly-flapper.

Lu goes upward from the mountain, reaches the first heaven, and pursues the culprits through nine heavens to the tenth.
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Samoa, A Hundred Years Ago And Long Before CHAPTER VII. / ADULT AND ADVANCED YEARS. / CHAPTER VIII. / FOOD--COOKING--LIQUORS.; lines 2891-2991 confidence: high

Taro, coconuts, and 'ava are said to have been brought from the heavens by Losi; he tries to hide a young taro shoot under his clothing, but the Tangaloans seize it and mistreat him before he returns to earth enraged.

Losi goes up to the heavens, returns after mistreatment, goes up again with allies, and comes down with taro, coconuts, and 'ava.
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Samoa, A Hundred Years Ago And Long Before CHAPTER XVII. / WARS. / CHAPTER XVIII. / THE HEAVENS, AND THE HEAVENLY BODIES.; lines 5023-5104 confidence: high

People were said to go up and down to the heavens by a sky-reaching mountain, dense smoke column, and trees, including a ladder-like tree with insect sections and branches swung by wind into the heavens.

The passage lists a mountain reaching the skies, a smoke column taking people upward, and a tree ladder that leads into the heavens after insect obstacles and wind movement.
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Samoa, A Hundred Years Ago And Long Before CHAPTER XVII. / WARS. / CHAPTER XVIII. / THE HEAVENS, AND THE HEAVENLY BODIES.; lines 5106-5159 confidence: high

The text says Samoa, like other parts of the world, has much tradition about the moon, including a visit by Punifanga and Tafaliu, one ascending by a tree and the other by smoke from a self-kindled fire.

Two young men visit the moon, one going up by a tree and the other on a dense column of smoke from a self-kindled fire.
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Samoa, A Hundred Years Ago And Long Before CHAPTER XXI. / POLITICAL DIVISIONS AND PLACES OF NOTE ON UPOLU. / CHAPTER XXII. / POLITICAL DIVISIONS AND PLACES OF NOTE ON SAVAII.; lines 6514-6605 confidence: high

Tapuitea follows Toiva's footprints to a pool, sees his shadow, dives and breaks her horns, then sees Toiva in a pandanus tree; they speak, and she says she will go up to the heavens and not return.

Tapuitea explicitly says she will go up to the heavens, then goes up and becomes Venus.
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Samoa, A Hundred Years Ago And Long Before CHAPTER XXII. / POLITICAL DIVISIONS AND PLACES OF NOTE ON SAVAII / CHAPTER I. / POSITION OF THE ISLANDS--EARLY VISITORS AND TRADITIONARY ORIGIN.; lines 331-452 confidence: high

Space, born in a genealogy from Cloudless heavens, Tangaloa figures, and Queen of earth, sets up a head fallen from heaven; a man-child body appears, the child names himself All the sides of heaven, the four divisions spring from him, and he later ascends after marrying in each direction.

A head fallen from heaven receives a body, becomes a speaking child, names himself All the sides of heaven, generates the four directions, and later ascends.
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Samoa, A Hundred Years Ago And Long Before CHAPTER XXII. / POLITICAL DIVISIONS AND PLACES OF NOTE ON SAVAII / CHAPTER I. / POSITION OF THE ISLANDS--EARLY VISITORS AND TRADITIONARY ORIGIN.; lines 331-452 confidence: medium

Ilu and Mamao have children named as rocks, moon, sun, sea, fresh water, and winds; the sea is set free, floods the rocks, and the sun and moon flee to heaven and live.

The sea is set free, floods and kills the rocks, while the sun and moon flee to the heavens and live.
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Samoa, A Hundred Years Ago And Long Before NAMES OF THE ISLANDS. / FOOTNOTES: / CHAPTER XXI. / POLITICAL DIVISIONS AND PLACES OF NOTE ON UPOLU.; lines 5837-5942 confidence: high

Sinaleana, daughter of Sina and the king of Manu'a, is called White of the cave and lives in a cave with the king's parrot. Tangaloa of the heavens desires her, sends Thunder, Storm, Lightning, Darkness, and Deluging Rain unsuccessfully, then lowers a net over the cave mouth, catches her, pulls her to heaven, marries her, and fathers Pili.

Tangaloa of the heavens desires Sinaleana, sends forces to get her, then catches her in a net at the cave and pulls her up to become his wife.
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Samoa, A Hundred Years Ago And Long Before NAMES OF THE ISLANDS. / FOOTNOTES: / CHAPTER XXI. / POLITICAL DIVISIONS AND PLACES OF NOTE ON UPOLU.; lines 6226-6314 confidence: high

At Lefanga a rising ground called Taape, “Dispersion,” is said to be where a party broke up after a visit to the heavens; the party included five Atua men and four Aana men.

A party is said to have visited the heavens or skies and later returned, coming down at Lefanga before dispersing.
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Samoa, A Hundred Years Ago And Long Before WARS. / CHAPTER XVIII. / THE HEAVENS, AND THE HEAVENLY BODIES. / JANUARY.; lines 5162-5182 confidence: medium

A third account says Utuvamua was elder and Utuvamuli younger; during a great earthly war they escaped to heaven; hills are heaps of slain, and the brothers' grief causes storm and hurricane.

The third account says the two brothers escaped to the heavens during a great war on earth.
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fjort

Notes on the Folklore of the Fjort (French Congo) HIS BROTHER, LINGUISTER FRANCISCO ... ,, 114 / V. CLIMBING A PALM-TREE FOR PALM-WINE 121 / NOTES ON THE EOLKLOEE OF THE FJOKT. / INTRODUCTION.; lines 428-531 confidence: low

Contents entry: “V. Climbing a Palm-Tree for Palm-Wine.”

A contents title names climbing a palm-tree for palm-wine.
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Notes on the Folklore of the Fjort (French Congo) INDEX. / INDEX. / I., 146 / INDEX.; lines 7720-7901 confidence: medium

"Heaven, journey to, 74, 133"

The index explicitly lists 'Heaven, journey to.'
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Notes on the Folklore of the Fjort (French Congo) INTRODUCTION. IX / X INTRODUCTION. / INTRODUCTION. XI / INTRODUCTION. XV; lines 931-1004 confidence: medium

The Fathers send the women away, plan escape, and Father Thomas, best able to walk, carries his lame companion on his back.

The missionaries flee the house, stop beneath a great shady tree, and climb into it to avoid discovery.
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Notes on the Folklore of the Fjort (French Congo) NZAMBI'S DAUGHTER AND HER SLAVE. / NKISSISM. 131 / NKISSISM. / NKISSISM. 133; lines 6122-6191 confidence: high

A man near Loango says he was outside during heavy thunder, lightning, and rain; after a vivid flash and loud thunder he was seized, carried through space, and admitted through the roof of heaven into Nzambi Mpungu's abode.

The man is seized during thunder and lightning and carried through space to the roof of heaven, which opens for him.
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Notes on the Folklore of the Fjort (French Congo) THE FOLKLORE OF THE FJORT. / THE FOLKLORE OF THE FJORT. 3 / THE FOLKLORE OF THE FJORT. 5 / THE FOLKLORE OF THE FJORT. 7; lines 1785-1859 confidence: high

A story treats the sky as boreable: Nzambi on earth promises her daughter to whoever goes to Nzambi above and brings down Nzambi Mpungu's fire; the woodpecker bores the hole and the spider makes the silken cord from heaven to earth.

Competitors for Nzambi's daughter must ascend or pass to Nzambi above and bring down a little of Nzambi Mpungu's fire from heaven.
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Notes on the Folklore of the Fjort (French Congo) THE FOLKLORE OF THE FJORT. / THE FOLKLORE OF THE FJORT. 3 / THE FOLKLORE OF THE FJORT. 5 / THE FOLKLORE OF THE FJORT. 7; lines 1785-1859 confidence: high

A story treats the sky as boreable: Nzambi on earth promises her daughter to whoever goes to Nzambi above and brings down Nzambi Mpungu's fire; the woodpecker bores the hole and the spider makes the silken cord from heaven to earth.

A spider makes a silken cord from heaven to earth, and a woodpecker bores a hole through the sky for the competitors.
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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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Notes on the Folklore of the Fjort (French Congo) THE YOUNGER BROTHER WHO KNEW MORE THAN THE ELDER. 67 / THE CHIMPANZEE AND GORILLA. / THE ANTELOPE AND THE LEOPARD. / THE ANTELOPE AND THE LEOPARD. 73; lines 4114-4249 confidence: high

Nzambi on earth has a beautiful daughter and says no earthly being may marry her unless he brings heavenly fire from Nzambi Mpungu, who dwells above the blue roof.

Nzambi requires a suitor to bring heavenly fire from Nzambi Mpungu; Spider and helpers ascend to heaven, obtain it, and Spider receives the daughter.
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Notes on the Folklore of the Fjort (French Congo) THE YOUNGER BROTHER WHO KNEW MORE THAN THE ELDER. 67 / THE CHIMPANZEE AND GORILLA. / THE ANTELOPE AND THE LEOPARD. / THE ANTELOPE AND THE LEOPARD. 73; lines 4114-4249 confidence: high

Spider reaches heaven's blue roof, leaves a strong silken thread from the roof to the earth, and calls tortoise, woodpecker, rat, and sandfly to climb it.

Spider reaches the blue roof of heaven and leaves a strong silken thread by which the helpers climb from earth to the roof.
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georgian

Georgian Folk Tales GEORGIAN FOLK TALES / MASTER AND PUPIL / THE THREE SISTERS AND THEIR STEPMOTHER / THE GOOD-FOR-NOTHING; lines 534-627 confidence: medium

The man travels without knowing where he goes, ascends the ninth mountain, finds a large house of devis, and is welcomed by them around a fire.

The man ascends the ninth mountain and reaches a large house inhabited by devis.
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Georgian Folk Tales THE CUNNING OLD MAN AND THE DEMI / SANARTIA / THE SHEPHERD JUDGE / THE PRIEST'S YOUNGEST SON; lines 4345-4377 confidence: high

A princess is to marry the man whose horse can jump to the castle so he can kiss her. Many princes fail; the youngest son uses the father's horses, reaching one third, then two thirds, then the top, where he kisses the princess and marries her.

The princess will marry the rider whose horse can leap up to the castle; the youngest son succeeds with the third gifted horse and marries her.
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Georgian Folk Tales THE FOX AND THE KING'S SON / PART II / THE THREE PRECEPTS / KAZHA-NDII; lines 3552-3655 confidence: medium

The burning log goes out during the river crossing; when the youth returns to the fire, the demis catch him and demand that he bring three maidens unseen by the sun from a castle with a ladder.

The youth has the demis climb the castle ladder one by one and kills each as he reaches the top.
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Georgian Folk Tales THE FROG'S SKIN / GHVTHISAVARI (I AM OF GOD) / THE SERPENT AND THE PEASANT / GULAMBARA AND SULAMBARA; lines 1483-1595 confidence: medium

The prince gives the gum and candle to the grandmother; after hearing the matter, she tells him to sit on her back, flies up high, and then flies down into the depths.

The grandmother carries the prince on her back, flies high, and then flies down into the depths while helping with the riddle crisis.
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Georgian Folk Tales THE SERPENT AND THE PEASANT / GULAMBARA AND SULAMBARA / THE TWO BROTHERS / THE PRINCE; lines 2647-2735 confidence: high

The old woman tells the king that the dragon-slaying youth is her son; Asphurtzela refuses the king's gifts and asks only to be sent back to his own land of light.

Asphurtzela repeatedly asks to return to the land of light, and the griffin flies him there from the lower regions.
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Georgian Folk Tales THE THREE PRECEPTS / KAZHA-NDII / THE STORY OF GERIA, THE POOR MAN'S SON / THE PRINCE WHO BEFRIENDED THE BEASTS; lines 3995-4035 confidence: medium

The youth sits in a field; an eagle lifts him into the sky and covers him with its wing. The maiden looks in her mirror and toward mountain, earth, and sky, sees the eagle covering him, and later tells him she saw everything.

The eagle lifts the youth into the air and sky and covers him with its wing as a concealment attempt.
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The Man in the Panther's Skin XLIV. / XLVI. / XLVII. / INTRODUCTORY QUATRAINS; lines 1202-1352 confidence: high

The highest love is divine, heavenly, difficult to tell, and upraises the soul; lower human frenzies imitate it, and Arabic calls the lover a madman because non-fruition makes him lose his wits.

The highest love is described as divine and heavenly, upraising the soul on pinions, while the seeker must endure many griefs.
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The Man in the Panther's Skin XLIV. / XLVI. / XLVII. / INTRODUCTORY QUATRAINS; lines 4757-4909 confidence: medium

Tariel calls the opponents traitors, says spirits of those who die for kings fly upward, orders armor, forms squadrons, advances, and receives a complaint from the opposing king's messenger about their armor.

The narrator exhorts his troops by saying that those who die for their kings have spirits that fly upward.
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The Man in the Panther's Skin XXXVI / XXXVIT / XXXVIII / XXXIX; lines 12674-12839 confidence: medium

The writer asks the beloved to entreat God to deliver her from the world's travail and from union with fire, water, earth, and air; she asks for wings to fly upward, gaze on sun rays, and see the beloved associated with the sun.

The writer prays for deliverance from the world and from fire, water, earth, and air, and asks for wings so she may fly upward and gaze on the sun's rays.
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hawaiian

Hawaiian Folk Tales: A Collection of Native Legends A LEGEND OF MOLOKAI / XVIII / KALIUWAA / SCENE OF THE DEMIGOD KAMAPUAA'S ESCAPE FROM OLOPANA; lines 5052-5132 confidence: high

Olopana leads his force against Kamapuaa, whose defeat drives him to the gorge of Kaliuwaa near the falls, with precipices on each side and the falls in front.

When trapped near the falls and precipice, Kamapuaa's transformed body serves as a ladder on which the remnant of the army ascends and escapes.
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Hawaiian Folk Tales: A Collection of Native Legends AHUULA / A LEGEND OF KANIKANIAULA AND THE FIRST FEATHER CLOAK / KAALA AND KAAIALII / A LEGEND OF LANAI; lines 4404-4503 confidence: medium

Kaaialii is tended by Ua and says, "I will go and seek Kaala; and if I find her not, I die."

Kaaialii leaves despite entreaties, searches many named inland places, climbs difficult ravine walls, and continues toward the shore after receiving a clue.
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Hawaiian Folk Tales: A Collection of Native Legends BATTLE OF THE OWLS / THIS LAND IS THE SEA'S / TRADITIONAL ACCOUNT OF AN ANCIENT HAWAIIAN PROPHECY / KU-ULA, THE FISH GOD OF HAWAII; lines 5701-5793 confidence: high

Ku-ula tells Aiai to follow smoke to Kaiwiopele Hill and a cave if the house burns; he gives him a hook, fish-pearl, shell, and sandstone, confers power and knowledge, assigns future fishing responsibilities, and says the parents will enter the sea.

Aiai ascends through flames, walks on smoke toward Kaiwiopele Hill, and reaches a cave that receives and rescues him.
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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 sends Niheu after his mother in friendly fashion; Niheu slips on smooth rocks, then is blinded by sand scratched up by long-eyed sand-crabs, before being ordered to try again.

After repeated failures at the shore, Niheu succeeds and climbs to the top of Haupu to reach Hale-huki, where Hina dwells.
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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 1721-1791 confidence: medium

Kapeepeekauila says Haupu is a hill growing to the heavens and sends plovers to touch Niheu's kapu locks so that Niheu will release Hina in shame.

Kana lengthens upward from the canoes while Haupu rises toward the heavens through Kapeepeekauila's use of the kamani tree.
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Hawaiian Folk Tales: A Collection of Native Legends ILLUSTRATIONS / LEGENDS RESEMBLING OLD TESTAMENT HISTORY / EXPLOITS OF MAUI / I.--SNARING THE SUN; lines 686-739 confidence: medium

Maui observes the Sun’s motion from Wailohi and Haleakala and sees that the Sun’s course comes directly over Haleakala.

Maui goes up Haleakala, where the Sun’s course passes directly overhead, and snares the Sun from there.
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Hawaiian Folk Tales: A Collection of Native Legends KAALA AND KAAIALII / A LEGEND OF LANAI / THE TOMB OF PUUPEHE / A LEGEND OF LANAI; lines 4663-4766 confidence: high

The next day the body and Makakehau are absent; Makakehau is seen piling stones on the summit of the lone sea-tower. Observers see no way he could have climbed it, and an old belief says deities helped him and the dead girl reach the top.

Makakehau is found on top of the lone sea-tower, whose sides appear impossible to climb, and an old belief says deities helped him and Puupehe’s body reach the top.
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Hawaiian Folk Tales: A Collection of Native Legends LONOPUHA; OR, ORIGIN OF THE ART OF HEALING IN HAWAII / KAPEEPEEKAUILA; OR, THE ROCKS OF KANA / KALELEALUAKA / PART I; lines 1793-1911 confidence: medium

Kaopele tells his parents the marvel is a trance: in deep sleep his spirit floats in the upper air with Poliahu, travels farther than other spirits, circles the islands, and intends to live on Kauai.

Kaopele states that in deep sleep his spirit floats in the upper air with Poliahu and travels around multiple islands.
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Hawaiian Folk Tales: A Collection of Native Legends T. G. T. / CONTENTS / ILLUSTRATIONS / LEGENDS RESEMBLING OLD TESTAMENT HISTORY; lines 514-600 confidence: high

In the Hiiaka legend, Hiiaka goes to Kauai to recover and restore Lohiau's body; near Kalalau Mountain she prays that the sun remain stationary until she can climb, defeat the cave guardians, and recover the body.

Hiiaka seeks to recover and restore Lohiau's body, climbs Kalalau Mountain, vanquishes cave guardians, and recovers the body hidden in the cave.
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kimbundu

Folk-Tales of Angola: Fifty Tales, with Ki-mbundu Text, Literal English Translation, Introduction, and Notes MUTELEMBE NI NGUNGA. / MUTELEMBE AND NGUNGA. / XIII. / XIII.; lines 4844-4969 confidence: high

Frog goes to the well, puts the letter in his mouth, enters the water, and gets into a jug lowered by the people of Lord Sun and Moon.

Frog reaches heaven through the well and water jugs, and the water-carriers are described as going up by Spider's cobweb.
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Folk-Tales of Angola: Fifty Tales, with Ki-mbundu Text, Literal English Translation, Introduction, and Notes MUTELEMBE NI NGUNGA. / MUTELEMBE AND NGUNGA. / XIII. / XIII.; lines 4971-5082 confidence: high

Frog reaches the well, enters under the water, hides in a jug, and the girls carry the filled jugs up by the cobweb to the room of the water.

The passage repeatedly describes Frog entering a water jug at the well and being carried upward by the cobweb of Spider to heaven.
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Folk-Tales of Angola: Fifty Tales, with Ki-mbundu Text, Literal English Translation, Introduction, and Notes MUTELEMBE NI NGUNGA. / MUTELEMBE AND NGUNGA. / XIII. / XIII.; lines 4971-5082 confidence: medium

Frog tells the son that he delivered the wooing-present, that it was received, and that the son should choose the day to bring the bride home.

The son needs people to go to heaven to bring home the bride, others refuse, and Frog volunteers to undertake the task.
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Folk-Tales of Angola: Fifty Tales, with Ki-mbundu Text, Literal English Translation, Introduction, and Notes MUTELEMBE NI NGUNGA. / MUTELEMBE AND NGUNGA. / XIII. / XIII.; lines 5084-5130 confidence: high

Frog reaches the well, hides in it, enters the water-carriers' jug, is carried to heaven, and gets out in the room of the water after the jugs are set down.

Frog conceals himself in a water jug at the well and is carried by water-carriers to heaven.
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Folk-Tales of Angola: Fifty Tales, with Ki-mbundu Text, Literal English Translation, Introduction, and Notes NO. I. VERSION A. / NO. I. VERSION B. / NO. 11. / NO. III.; lines 9791-9884 confidence: low

The Zulu Ubabuze is compared with Nzua as deprived of men and oxen by wild beasts; Ubabuze is saved by a mouse, lifted in the air on the mouse’s skin, and carried to a damsel whom he marries. The same paragraph compares the river personification with Du Chaillu.

The Zulu comparison describes a mouse whose skin lifts the hero into the air and carries him to a damsel whom he marries.
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Folk-Tales of Angola: Fifty Tales, with Ki-mbundu Text, Literal English Translation, Introduction, and Notes NO. I. VERSION A. / NO. I. VERSION B. / NO. 11. / NO. III.; lines 9996-10088 confidence: low

Notes gloss animal names, explain an open-mouth/spittle expression, identify kikuanzomba as the hawk’s poetic fictional name, and describe the tailless Holokoko as celebrated for sky-touching high flight, with comparison to South African laudatory names.

The Holokoko’s high flight is praised as touching or setting a boundary with the sky.
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Folk-Tales of Angola: Fifty Tales, with Ki-mbundu Text, Literal English Translation, Introduction, and Notes NO. X. / NO. XI. / NO. XII. / NO. XIII.; lines 10827-10892 confidence: high

The editor says the story has little connection with known tales, identifies Kimanaueze as the hero’s father, highlights a cobweb as a ladder between terrestrial and celestial beings, and compares it with a Hausa story of spider and cobweb going to a sky wedding feast.

The passage explicitly describes a cobweb as serving like a ladder between terrestrials and celestials.
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Folk-Tales of Angola: Fifty Tales, with Ki-mbundu Text, Literal English Translation, Introduction, and Notes NO. X. / NO. XI. / NO. XII. / NO. XIII.; lines 10827-10892 confidence: medium

The editor says the story has little connection with known tales, identifies Kimanaueze as the hero’s father, highlights a cobweb as a ladder between terrestrial and celestial beings, and compares it with a Hausa story of spider and cobweb going to a sky wedding feast.

The Hausa comparison has spider and cobweb going to a sky wedding feast; the Brazilian comparison has Frog going to a feast in heaven.
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Folk-Tales of Angola: Fifty Tales, with Ki-mbundu Text, Literal English Translation, Introduction, and Notes NO. X. / NO. XI. / NO. XII. / NO. XIII.; lines 10827-10892 confidence: medium

The frog is said to be prominent and to have gone up in a jug; the note compares a Brazilian tale in which Frog hides in Urubu’s banjo to reach a feast in heaven and later falls when the bird turns the banjo upside down on the return to earth.

The passage says the local frog went up in a jug and compares this with the Brazilian Frog hiding in Urubu’s banjo to reach heaven.
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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 11053-11154 confidence: high

Fergus challenges Diarmuid, saying he was reared and taught with Manannan son of Lir and with Angus Og, and asks whether he lacks their skill and daring.

Diarmuid uses Manannan's staves of power to rise and leap onto the overhanging rock after Fergus invokes his training.
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Gods and Fighting Men CHAPTER IV. THE MORRIGU / CHAPTER V. AINE / CHAPTER VI. AOIBHELL / CHAPTER VII. MIDHIR AND ETAIN; lines 3701-3785 confidence: medium

Midhir takes his sword in his left hand and Etain in his right arm, kisses her, rises through the roof, and the pursuers see 'two swans high up in the air, linked together by a chain of gold.'

After Midhir rises through the roof with Etain, observers outside see two swans high in the air linked by a gold chain.
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Gods and Fighting Men CHAPTER VI. AOIBHELL / CHAPTER VII. MIDHIR AND ETAIN / CHAPTER VIII. MANANNAN / CHAPTER IX. MANANNAN AT PLAY; lines 3969-4060 confidence: high

The stranger throws a silk thread upward until it fastens to a cloud, then sends a hare, a little dog, a serving-boy, and a well-dressed young woman up it, while Tadg watches and hears the hunt in the air.

A silk thread is cast upward and fastened to a cloud, and animals and attendants climb it into the air.
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Gods and Fighting Men CHAPTER VI. AOIBHELL / CHAPTER VII. MIDHIR AND ETAIN / CHAPTER VIII. MANANNAN / CHAPTER IX. MANANNAN AT PLAY; lines 3969-4060 confidence: high

The stranger casts a silk thread into the air so it fastens to a cloud, sends a hare, little dog, serving-boy, and young woman up the thread, and Tadg delights in watching and hearing the hunt in the air.

A silk thread is made fast to a cloud, and multiple beings ascend it while the sound of the hunt is heard in the air.
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Heroic Romances of Ireland PAGE 13 / PAGE 14 / PAGE 15 / PAGE 17; lines 6694-6716 confidence: low

Love is rendered as the kingdom of strength over destruction, the dividing of the earth into quarters, and the summit of heaven.

The rhetoric includes the images “summit of heaven” and “a race up heaven.”
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Heroic Romances of Ireland PAGE 13 / PAGE 14 / PAGE 15 / PAGE 17; lines 6694-6716 confidence: low

"It is the dividing into quarters of the earth, / it is summit (7) of heaven"

The rhetoric includes the image of 'a race up heaven' and the 'summit of heaven.'
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Heroic Romances of Ireland PAGE 25 / PAGE 26 / PAGE 27 / PAGE 28.; lines 6928-6950 confidence: low

Line 23 notes: “He ascended,” with discussion of an unknown compound and a possible reading “mounted on the heights.”

The note directly glosses the referenced phrase as “He ascended” and gives a possible reading “mounted on the heights.”
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Heroic Romances of Ireland PAGE 25 / PAGE 26 / PAGE 27 / PAGE 28.; lines 6928-6950 confidence: low

Line 23: "He ascended"; the note says the compound is unknown and suggests perhaps "mounted on the heights."

The note quotes the translated action "He ascended" and offers a possible reading, "mounted on the heights."
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indigenous australian

Australian Legendary Tales: folk-lore of the Noongahburrahs as told to the Piccaninnies CONTENTS / PREFACE / INTRODUCTION / ANDREW LANG.; lines 1341-1440 confidence: medium

Each girl strikes a different pine tree with a combo; the trees rise from the ground and carry them upward. Wurrunnah calls without answer. The pine tops touch the sky, and the five Meamei call to the two girls and draw them into the sky.

The two pine trees grow upward from the ground, carry the two girls higher, and touch the sky, allowing the girls to climb into it.
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Australian Legendary Tales: folk-lore of the Noongahburrahs as told to the Piccaninnies CONTENTS / PREFACE / INTRODUCTION / ANDREW LANG.; lines 1341-1440 confidence: high

The two Meamei strike separate pine trees with their combos. The trees rise, carrying them upward until their tops touch the sky. The five sisters in the sky call to them and draw them in to live there forever.

The pine trees rise from the ground after being struck, carry the two girls upward, and reach the sky, enabling the girls to join their sisters there.
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Australian Legendary Tales: folk-lore of the Noongahburrahs as told to the Piccaninnies CONTENTS / PREFACE / INTRODUCTION / ANDREW LANG.; lines 1741-1837 confidence: medium

The victims' friends track a missing man to the yaraan tree, cannot climb it, and summon young Bibbee and Murrawondah of the climbing rat tribe.

Bibbee and Murrawondah are summoned because of their climbing powers and ascend the high yaraan tree to reach Mullyan's humpy.
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Australian Legendary Tales: folk-lore of the Noongahburrahs as told to the Piccaninnies CONTENTS / PREFACE / INTRODUCTION / ANDREW LANG.; lines 2199-2299 confidence: high

When the wives die, they are taken to the sky and are called Gwaibillah, the red star, its redness explained by the stake marks on their bodies.

The wives are taken up to the sky after death and are known as Gwaibillah, the red star, whose colour is linked to their stake wounds.
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Australian Legendary Tales: folk-lore of the Noongahburrahs as told to the Piccaninnies CONTENTS / PREFACE / INTRODUCTION / ANDREW LANG.; lines 2199-2299 confidence: medium

When the wives die, they are taken up to the sky and known as Gwaibillah, the red star, whose red colour is explained by the stake marks on their bodies.

The wives are taken up to the sky after death and identified as Gwaibillah, the red star.
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Australian Legendary Tales: folk-lore of the Noongahburrahs as told to the Piccaninnies CONTENTS / PREFACE / INTRODUCTION / ANDREW LANG.; lines 2199-2299 confidence: medium

Bibbee makes a beautiful many-coloured arch called Euloowirree and places it across the sky as a brilliant roadway from earth to the stars.

Bibbee creates the rainbow across the sky, and it is described as a roadway from the earth to the stars.
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Australian Legendary Tales: folk-lore of the Noongahburrahs as told to the Piccaninnies CONTENTS / PREFACE / INTRODUCTION / ANDREW LANG.; lines 2302-2397 confidence: high

The boys throw the boomerangs one after another, and each one whirls upward out of sight instead of touching the ground.

The boys, the mubboo trees, and the boomerangs are carried or sent upward and remain in or near the Milky Way.
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Australian Legendary Tales: folk-lore of the Noongahburrahs as told to the Piccaninnies CONTENTS / PREFACE / INTRODUCTION / ANDREW LANG.; lines 2302-2397 confidence: high

The boys cling to two mubboo trees; the whirlwind carries them and the trees to the sky, places them near the Milky Way as Wurrawilberoo, scatters the boomerangs along the Milky Way, and returns to earth in the old man's shape.

The sons, while clinging to mubboo trees, are carried upward by the whirlwind and remain in the sky near the Milky Way.
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afro caribbean

Jamaica Anansi Stories MEMOIRS OF / VOLUME XVII. / CONTENTS. / ANIMAL STORIES.; lines 102-189 confidence: medium

House in the Air has subentries Tracking Anansi, Rabbit and Children going up to Heaven, Duppy’s House in the Air, and Carencro’s House with a Key.

The contents include House in the Air, Rabbit and Children going up to Heaven, and Duppy’s House in the Air.
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Jamaica Anansi Stories MODERN EUROPEAN STORIES. / SONG AND DANCE. / PREFACE. / ANIMAL STORIES.; lines 1303-1453 confidence: high

In 'Tracking Anansi,' Anansi lives in a tree with his wife and children, robs others, and they cannot find where he lives.

Anansi's family lives in a tree; provisions are lifted by rope after a sung call, and Tiger tries to gain access by imitating Anansi's voice.
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Jamaica Anansi Stories MODERN EUROPEAN STORIES. / SONG AND DANCE. / PREFACE. / ANIMAL STORIES.; lines 1303-1453 confidence: medium

In 'Rabbit and Children going up to Heaven,' Rabbit and children are ascending to Heaven and Anansi wants to go with them for food; they sing for the merit to be pulled up.

Anansi joins Rabbit and children going up to Heaven to get food, is recognized by his voice, and the merit is cut down, altering his waist.
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Jamaica Anansi Stories MODERN EUROPEAN STORIES. / SONG AND DANCE. / PREFACE. / ANIMAL STORIES.; lines 1303-1453 confidence: high

In 'Duppy's House in the Air,' Duppy has a house in the air and a sling that descends and ascends when commanded with set words.

Duppy's air-house is reached by a sling controlled by words; Anansi learns the ascent command, eats inside, but cannot remember the descent command and is killed.
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Jamaica Anansi Stories PREFACE. / ANIMAL STORIES. / OLD STORIES, CHIEFLY OF SORCERY. / MODERN EUROPEAN STORIES.; lines 7598-7737 confidence: medium

Bean-tree grows to the giant’s house; Jack climbs it, is hidden by the giant’s wife in a barrel, the giant smells fresh blood, then sleeps after counting money, allowing Jack to steal the bag of money and return to his mother.

Jack uses the bean-tree as a route to the giant’s house, survives being hidden there, and steals the giant’s bag of money after the giant sleeps.
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Jamaica Anansi Stories RIDDLES. / INDEX TO RIDDLES. / ABBREVIATIONS OF TITLES. / NOTES.; lines 11888-12013 confidence: medium

The lost-pass story has four forms: across water, inside a tree, to the sky, and inside the cow; each has a magic pass, and a violated prohibition or forgotten password traps the intruder until the master appears.

The notes list lost-pass forms across water, inside a tree, to the sky, and inside the cow; the sky form supports the ascent reference.
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Jamaica Anansi Stories XVII. / PHILOSOPHY. / XVIII. / RIDDLES.; lines 9602-9918 confidence: medium

Riddles about brothers, sisters, sawyers, ascent to heaven, house-making, and work are answered by buggy wheels, beans in a castor-oil pod, bottles, clock, fire with spark/smoke/ashes, ladder, axe, and nail-head.

One riddle says three men start to go to heaven; the answer explains them as fire, spark, smoke, and ashes, distinguishing what rises, turns back, or does not go.
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ainu

Aino Folk-Tales HONORARY SECRETARIES. / INTRODUCTION. / AINO FOLK-LORE. / I.--TALES ACCOUNTING FOR THE ORIGIN OF PHENOMENA.; lines 1011-1094 confidence: high

A man searches for his lost wife, reaches an oak-tree that is also a house, and meets the oak-god, who tells him to ride a golden horse to the sky and sing in the streets.

The man rides a pure-gold horse that flies up to the sky, where he enters a beautiful city and rides through its streets.
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Aino Folk-Tales HONORARY SECRETARIES. / INTRODUCTION. / AINO FOLK-LORE. / I.--TALES ACCOUNTING FOR THE ORIGIN OF PHENOMENA.; lines 1011-1094 confidence: high

A man searching for his lost wife reaches an oak-tree that is also a house; the old man inside identifies himself as the oak-tree god and tells him to ride a golden horse to the sky while singing.

The man mounts a golden horse that flies to the sky, where he rides through a city.
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Aino Folk-Tales HONORARY SECRETARIES. / INTRODUCTION. / AINO FOLK-LORE. / I.--TALES ACCOUNTING FOR THE ORIGIN OF PHENOMENA.; lines 485-608 confidence: medium

After creating the world and returning to the sky, the Creator sends the cock to see whether the world is good, ordering him to return at once; the cock lingers because the world is beautiful.

The cock is sent from the sky, delays in the world, tries to fly back, and is beaten down by God so that he cannot fly high.
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Aino Folk-Tales HONORARY SECRETARIES. / INTRODUCTION. / AINO FOLK-LORE. / I.--TALES ACCOUNTING FOR THE ORIGIN OF PHENOMENA.; lines 485-608 confidence: high

After creating the world and returning to the sky, the Creator sends the cock to inspect the world and return, but the cock lingers because the world is beautiful.

The cock disobeys the order to return immediately, flies back toward the sky, and is beaten down by God.
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Aino Folk-Tales I.--TALES ACCOUNTING FOR THE ORIGIN OF PHENOMENA. / II.--MORAL TALES. / IV.--MISCELLANEOUS TALES. / V.--SCRAPS OF FOLK-LORE.; lines 2201-2329 confidence: medium

A cloudless sky contains a peacock whose servants are eagles; the peacock descends to earth only to give birth and then returns to the sky with its young.

The peacock lives in the sky, descends to earth to bear its young, and returns to the sky with it.
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Aino Folk-Tales INTRODUCTION. / AINO FOLK-LORE. / I.--TALES ACCOUNTING FOR THE ORIGIN OF PHENOMENA. / II.--MORAL TALES.; lines 1299-1389 confidence: high

A wizard tells a man to leap from a mountain peak onto clouds to ride them and see the world; the man succeeds, travels over the world, and returns with a map of the world of men and gods.

The good man climbs a mountain peak, rides clouds, views the world of men and gods, returns with a map, and is told the journey was to make him wiser.
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Aino Folk-Tales INTRODUCTION. / AINO FOLK-LORE. / I.--TALES ACCOUNTING FOR THE ORIGIN OF PHENOMENA. / II.--MORAL TALES.; lines 1299-1389 confidence: medium

In 'The Wicked Wizard punished,' a wizard says a man can leap from a mountain peak onto clouds and ride them; the man does so, sees the world, and returns with a map of the worlds of men and gods.

The man leaps from a mountain peak onto clouds, travels over the world of men and gods, and returns with a map; the mountain god says the journey made him wiser.
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burmese

The Soul of a People FESTIVALS 167 / FESTIVALS 169 / I70 THE SOUL OF A PEOPLE / FESTIVALS 171; lines 5737-5799 confidence: medium

The pagoda platform is full of kneeling people repeating precepts; the pagoda represents a tomb; monks are present; people climb the long steps from the road.

The passage repeatedly frames worshippers as coming up the long steps from the road to the pagoda platform before acts of reverence and prayer.
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The Soul of a People FESTIVALS 169 / I70 THE SOUL OF A PEOPLE / FESTIVALS 171 / FESTIVALS , 173; lines 5802-5865 confidence: high

The great pagoda on festival days is described with crowds of rich and poor, old and young, coming and going and climbing steep steps; old men and women climb steps said to lead toward the Great Peace.

The crowd, including elderly participants, climbs steep steps to the great pagoda, with the steps described as leading toward the Great Peace.
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The Soul of a People FESTIVALS 177 / FESTIVALS 179 / FESTIVALS 183 / CHAPTER XIV; lines 6200-6351 confidence: medium

The passage reports an opinion that men are generally superior, that women have less patience, and that some Burmans thought a woman must be reincarnated as a man to gain a step in holiness.

The passage reports that some Burmans supposed a woman must be reincarnated as a man to gain a step in holiness.
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The Soul of a People HE WHO FOUND THE LIGHT / HE WHO FOUND THE LIGHT 23 / HE WHO FOUND THE LIGHT 25 / HE WHO FOUND THE LIGHT 27; lines 952-1016 confidence: high

The prince is taught that the ladder is high, perfection and happiness are above, and that unless he lives well, does honest deeds, and is true, he may fall instead of rise.

The teaching frames life as movement on a high ladder toward perfection and happiness, with the possibility of falling through failure to live well.
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The Soul of a People HE WHO FOUND THE LIGHT 19 / HE WHO FOUND THE LIGHT / HE WHO FOUND THE LIGHT 23 / HE WHO FOUND THE LIGHT 25; lines 888-949 confidence: medium

Life is described as a great ladder with lower animals below and man higher up; all climb upward or fall back, and existence is punctuated by many deaths, each opening another chance to work upward and gain heaven.

Life is described as a ladder on which animals and humans occupy different levels and beings climb upward or fall back.
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The Soul of a People PRAYER 165 / CHAPTER XIII / FESTIVALS / FESTIVALS 167; lines 5596-5664 confidence: medium

The Shwe Dagon is visible from the river as a great tongue of flame; it stands on a small conical hill with a paved platform reached by many steps from a gate where dragons stand, and the entrance-way is roofed and painted red.

The Shwe Dagon stands on a small conical hill with a paved platform reached by ascending many steps from the gate below.
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The Soul of a People THE FOREST OF TIME 349 / CHAPTER XXV / CONCLUSION / CONCLUSION 351; lines 11793-11864 confidence: medium

The author says freed souls will rise to sublimities and that each person's own soul will teach marvelous things if he opens his eyes and sees.

The passage says souls, once freed, will rise to sublimities beyond present conception.
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san

Specimens of Bushman Folklore A HARTEBEEST. / THE MANTIS IN E0RM OF A HARTEBEEST. 5 / FURTHER REMARKS. / TEANSLATION OF NOTES.; lines 2082-2225 confidence: medium

The First Bushmen are said to have first inhabited the earth; their children worked with the Sun, making it ascend so it could warm the earth and people could sit in its warmth.

The children of the First Bushmen are said to work with the Sun and make it ascend so that the earth is warmed.
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Specimens of Bushman Folklore BUSHMAN PRESENTIMENTS. / CUTTING OFF THE TOP OF THE LITTLE / FINGEK. / BUSHMAN PRESENTIMENTS.!; lines 8530-8654 confidence: medium

The man asks his son for wood, puts its end in the fire, points it burning toward Sirius, and says Sirius should ascend the sky like Canopus.

The Sirius performer says that grandmother/Sirius should ascend the sky like Canopus while he points a burning stick toward Sirius.
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Specimens of Bushman Folklore PAET OF THE PRECEDING TALE PARSED / BY DR. BLEEK. / TARS1NG. 147 / D 0 3 II; lines 4395-4445 confidence: high

A female figure descends from above or from the sky and sits among the other people.

The group arises and ascends into the sky after the female figure has descended from above.
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Specimens of Bushman Folklore THE BESURRECTION OF THE OSTRICH. / PAET OF THE PRECEDING TALE PARSED / BY DR. BLEEK. / TARS1NG. 147; lines 4251-4393 confidence: high

When the elder sister had gone, the Vultures left the house, sat opposite it, conspired, and said that one should ascend and return to tell the others what the place was like.

The Vultures explicitly propose that one should ascend and report what the place is like; the little Vulture girl ascends, disappears in the sky, descends, and recommends a second ascent.
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Specimens of Bushman Folklore THE MANTIS ASSUMES THE FORM OF / A HARTEBEEST. / THE MANTIS IN E0RM OF A HARTEBEEST. 5 / FURTHER REMARKS.; lines 2045-2080 confidence: high

Wkabho explains that the Sun was a man, not one of the earlier race before the Flat Bushmen; he gave brightness around his own dwelling, had not yet been in the sky, and lived on earth before children threw him up.

The Sun is first located at his own house on earth, and children throw him up into the sky.
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Specimens of Bushman Folklore THE MANTIS IN FORM OF A HARTEBEEST. / THE MANTIS ASSUMES THE FORM OF / A HARTEBEEST. / THE MANTIS IN E0RM OF A HARTEBEEST. 5; lines 1778-1901 confidence: high

Children approach gently to lift the Sun-armpit while the Sun lies sleeping; they go because their mother has spoken.

Children are told to lift the sleeping Sun-armpit and throw the Sun into the sky, after which the Sun brightens the whole place.
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Specimens of Bushman Folklore THE MANTIS IN FORM OF A HARTEBEEST. / THE MANTIS ASSUMES THE FORM OF / A HARTEBEEST. / THE MANTIS IN E0RM OF A HARTEBEEST. 5; lines 1903-2019 confidence: high

The old woman tells the children to sit and wait, then to speak to the lying figure when throwing him up, saying he must become the hot Sun that dries Bushman rice as he passes in the sky.

The children lift and throw the hot figure upward and tell him to stand fast as the hot Sun above.
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basque

Basque Legends ARTZAIN DOHATSUA. / THE HAPPY SHEPHERD. / ARTZAIN ZAHARRAC. THE OLD SHEPHERDS. / NOTES; lines 11286-11425 confidence: high

In a Campbell eagle incident, food is exhausted at the mouth of a hole; the man gives the eagle a steak from his own thigh, and the eagle reaches the surface.

The eagle reaches the surface after the man feeds it a steak from his own thigh when other food is gone.
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Basque Legends Basque Legends / CONTENTS. / INTRODUCTION.; lines 394-457 confidence: medium

The author compares Basque star names with Old Deccan Days: Pleiades as "hen and chickens" / Basque "Oiloa chituekin"; Orion's belt as three thieves / Basque three kings, brothers, or robbers; Milky Way as pathway to heaven / Basque bridge or road to Rome.

The Milky Way is described as a pathway of light on which someone went up to heaven and is compared with the Basque bridge or road to Rome.
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Basque Legends JESUS CHRIST AND THE OLD SOLDIER. / THE POOR SOLDIER AND THE RICH MAN. / THE STORY OF THE HAIR-CLOTH SHIRT (LA CILICE). / THE SAINTLY ORPHAN GIRL.; lines 8325-8399 confidence: high

The master follows for a week; on the eighth day he looks through the chapel keyhole and sees an angel descend, throw a chain to the lad, and lift him into the air before the lad returns.

An angel descends, throws a chain to the lad, and lifts him into the air; soon after, the lad says his penance is finished.
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Basque Legends SONG OF LELO. / SONG OF ALTABISCAR. / ARTZAIN DOHATSUA. / THE HAPPY SHEPHERD.; lines 10509-10663 confidence: medium

The child is called an angel; the mother imagines the child’s spirit flying far away in a dream and sees a smile on the child’s lips.

The mother imagines the child’s spirit flying toward the heavens and obtaining grace for the mother to raise the child well.
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Basque Legends THE SON WHO HEARD VOICES. / VARIATION OF THE ABOVE. / THE STEP-MOTHER AND THE STEP-DAUGHTER. / THE COBBLER AND HIS THREE DAUGHTERS (BLUE BEARD).; lines 7246-7348 confidence: medium

The apple left with the sister rots; she dresses like a man, locks the house, rides out, and reaches the last monk, who gives her a bottle for the water that makes young again.

The successful quester must continue up the mountain while hearing horrible cries and other speech, and she reaches the top.
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Basque Legends THE STEP-MOTHER AND THE STEP-DAUGHTER. / THE COBBLER AND HIS THREE DAUGHTERS (BLUE BEARD). / THE WHITE BLACKBIRD. / THE SISTER AND HER SEVEN BROTHERS.; lines 7634-7749 confidence: medium

A manuscript legend opens like Cenac-Moncaut's “Le Coffret de la Princesse”: a king offers a daughter to whoever can guess an animal skin; the devil guesses and marries her; she is saved by the white mare.

The white mare saves the heroine, later succours and unites the couple, binds the devil forever, and flies to heaven as a white pigeon.
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micronesian

The Caroline Islands: Travel in the Sea of the Little Lands CHAPTER I / SYDNEY TO HONG KONG / CHAPTER II / HONG KONG TO MANILLA; lines 1644-1746 confidence: low

Victoria/Hong Kong is described with lower, middle, and upper districts, the Peak Railway climbing steep hills, afforested slopes, harbor shipping, Kowloon across the water, and hills of China beyond.

The Peak Railway ascends a steep incline to the Upper Town on high hills, from which the narrator describes the harbor, Kowloon, and distant Chinese hills below.
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The Caroline Islands: Travel in the Sea of the Little Lands IQO THE CAROLINE ISLANDS / ZOS THE CAROLINE ISLANDS / CHAPTER XIV / FROM PANIAU TO MARAU; lines 8824-8854 confidence: medium

A party goes ashore at Tiati to say goodbye to Chau-Wana and household; the narrator, Nanchau, and Eta climb Chila-U; Tiati people give a feast, and outer-district visitors bring presents and goodwill to the guest about to cross the great water.

The narrator, Nanchau, and Eta climb Chila-U, the Adze-head Rock, and view the harbour and lowlands from it.
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The Caroline Islands: Travel in the Sea of the Little Lands N-.E. / PART III / CHAPTER XI / RETURN TO COLONY ; TO MUTOK AND PANIAU; lines 6967-7083 confidence: low

The climb follows a watercourse through roots, branches, creepers, fallen trees, rain, sago-palms, a fresh spring rising from basalt, green leafage, and wild ginger.

The narrator and Eta climb a wooded hill through a watercourse to a spring and then to a stone platform identified as an old native house foundation.
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The Caroline Islands: Travel in the Sea of the Little Lands TO TOMIL, LAI, ELIK, BY BOAT TO NORTH YAP / CHAPTER XIX / CHAPTER XX / NORTH YAP RETURN TO TARRANG; lines 11586-11699 confidence: low

The party descends through waist-high grass into a green valley with a brook and marshy hollow; the narrator thinks of Thessaly, Lerna, Centaurs, Lapithae, Dirk Hammerhand, Walcheren, and Hereward, then says no such figures are met.

The passage describes a movement down into a green valley and then out by a winding trail rising along mountain slopes.
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The Caroline Islands: Travel in the Sea of the Little Lands VISIT TO ONOTH AND GOROR / CHAPTER XVIII / TO TOMIL, LAI, ELIK, BY BOAT TO NORTH YAP / CHAPTER XIX; lines 10977-11044 confidence: medium

Loth appears as an old woman; she and her daughter live in an underground cavern and make wings to escape to the shining regions above.

Loth and her daughter make wings to escape to the shining regions above after dwelling in an underground cavern.
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The Island of Stone Money: Uap of the Carolines COSTUME AND ADORNMENTS / COSTUME AND ADOENMENTS / THE ISLAND OF STONE MONET / COSTUME AND ADORNMENTS; lines 1395-1425 confidence: medium

Fatumak tells the narrator that a man from Goror once tried to go up to Falraman, did not reach it, saw marvelous things, and brought back novelties to the Chiefs.

The man from Goror is said to have tried to go up to Falraman, explicitly identified as the land of departed spirits.
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fijian

Tales from Old Fiji APPENDIX 165 / APPENDIX 167 / APPENDIX 169 / INDEX; lines 8371-8493 confidence: low

Bengga is described as the place where the Sky-Child descended to earth after visiting the Sky-King.

Bengga is identified as the place where the Sky-Child descended to earth after a visit to the Sky-King.
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Tales from Old Fiji CAME UP TO WINDWARD 13 / CAME UP TO WINDWARD 15 / CAME UP TO WINDWARD 17 / HOW THE TONGANS CAME TO FIJI; lines 2551-2679 confidence: high

The Samoan is named Lekambai; he climbs the rock, finds no dwelling, food, or drink except water in hollows, and grows weak after many days.

Lekambai climbs a great black rock for many days until the earth is hidden and the clouds are beneath his feet, then wakes in the Sky.
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Tales from Old Fiji INDEX / INDEX / INDEX / INDEX; lines 8800-8948 confidence: medium

A “Stick, of ironwood planted by the Sky-Child” grew “up to heaven in a single night,” so that he could “reach heaven by climbing it.”

The Sky-Child plants an ironwood stick that grows to heaven in a single night and climbs it to reach heaven.
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Tales from Old Fiji SAMOAN GIRL DRESSED FOR THE CLUB DANCE. / FIRST GOT PIGS 43 / FIRST GOT PIGS 45 / ARE LORDS OF NAIAU 51; lines 3801-3875 confidence: high

After the lad plants the stick and sleeps, it grows by morning into a mighty tree with its head in the clouds, reaching up to the sky.

A planted ironwood stick grows into a vast tree reaching the sky, and the lad climbs it to reach the Sky-King.
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Tales from Old Fiji THE DEATH-CANOES / THE BEGINNING OF DEATH 155 / THE BEGINNING OF DEATH 157 / THE BEGINNING OF DEATH 159; lines 7872-7980 confidence: medium

Tanga-loa goes up to the sky and reigns as its king, drawing aside the cloud-curtain for the sun, moon, and stars; Maui's brother takes abode in the sea and rules it.

Tanga-loa goes up to reign in the sky, Maui's brother rules the sea, and Maui remains beneath the waters holding the land.
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kikuyu

With a Prehistoric People: The Akikuyu of British East Africa THE FOUR YOUNG WARRIORS / A TALE WHICH INCULCATES KINDNESS TO ANIMALS / THE GIRL AND THE DOVES / THE STORY OF THE GREEDY HYENA; lines 18208-18258 confidence: medium

Kihuru gets a gourd with white juice like melted fat, dips grass in it, shows it to the hyenas, and says he got the fat "Among the stars."

Kihuru presents white gourd juice as fat from among the stars; the hyenas cling to him, rise high into the air, and are shaken off.
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With a Prehistoric People: The Akikuyu of British East Africa THE INITIATION OF THE MEDICINE-MAN / INITIATION 253 / AVOCATIONS 255 / AVOCATIONS OF THE MEDICINE-MAN; lines 16300-16424 confidence: high

The passage says medicine-men vary in status and function; a few seek transcendental authority, and a specially pre-eminent medicine-man may be bodily translated and later return to earth.

Several figures are described as being taken up, translated, absent for days, and returned to earth.
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With a Prehistoric People: The Akikuyu of British East Africa THE INITIATION OF THE MEDICINE-MAN / INITIATION 253 / AVOCATIONS 255 / AVOCATIONS OF THE MEDICINE-MAN; lines 16300-16424 confidence: medium

A great medicine-man is said to be taken up by God, see God, remain away for a few days, and return; one lived near Munge's, and people were afraid to ask what God said to him.

Translated figures see or hear God, and one receives divine instructions concerning planting, peace, and a predicted plague.
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With a Prehistoric People: The Akikuyu of British East Africa THE INITIATION OF THE MEDICINE-MAN / INITIATION 253 / AVOCATIONS 255 / AVOCATIONS OF THE MEDICINE-MAN; lines 16300-16424 confidence: medium

Ki-shu-ro, a native prophet, goes with a friend to sleep in a hut; it is said that he goes up through a hole in the roof and returns three days later in a thunder-clap with stripes on his back.

Ki-shu-ro is reported to return after three days in a thunder-clap with stripes on his back.
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With a Prehistoric People: The Akikuyu of British East Africa W. S. R. / PART IV / FOLK LORE / MYTHS; lines 17531-17602 confidence: medium

The old man and wife come from beyond the great mountain of Kenya, called the White Mountain; while near starvation on its slopes, the old man goes to the summit to see God, who dwells there.

The old man goes up to the summit of the White Mountain to see God, who is said to dwell there.
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akan

West African Folk-Tales CONTENTS / I. ANANSI, OR SPIDER, TALES / II. MISCELLANEOUS TALES / ILLUSTRATIONS; lines 144-173 confidence: medium

“Again and again Anansi tried to climb the Tree”

The caption says Anansi tried again and again to climb the tree.
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West African Folk-Tales INTRODUCTION / W. H. B. / I. ANANSI, OR SPIDER, TALES / II. HOW WISDOM BECAME THE PROPERTY OF THE HUMAN RACE; lines 514-552 confidence: medium

Kweku Tsin suspects his father’s secret design, follows him, and sees him carry the pot around his neck through the forest to a high, inaccessible-looking tree; the pot hanging in front prevents successful climbing.

Father Anansi attempts to climb the highest inaccessible-looking tree to hang the pot of wisdom at the top but cannot ascend because of how he carries it.
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West African Folk-Tales XIII. THE GRINDING-STONE THAT GROUND FLOUR BY ITSELF / XV. WHY THE SEA-TURTLE WHEN CAUGHT BEATS ITS BREAST WITH ITS FORE-LEGS / XVI. HOW BEASTS AND SERPENTS FIRST CAME INTO THE WORLD / XVIII. WHY THE MOON AND THE STARS RECEIVE THEIR LIGHT FROM THE SUN; lines 1571-1649 confidence: high

Kweku Tsin scatters forty bags of grain to occupy the cock, orders spinners to make a rope ladder, and plans to throw one end to heaven for the gods to hold.

Kweku Tsin has a rope ladder made, throws it to the sky, and the captives climb it while the gods hold it.
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West African Folk-Tales XVI. HOW BEASTS AND SERPENTS FIRST CAME INTO THE WORLD / XVIII. WHY THE MOON AND THE STARS RECEIVE THEIR LIGHT FROM THE SUN / II. MISCELLANEOUS TALES / XIX. OHIA AND THE THIEVING DEER; lines 1652-1760 confidence: medium

Ohia chases Deer for many miles to a high hill, climbs after it to the summit, and finds a large gathering of quadrupeds with Deer before King Tiger.

Ohia follows Deer over many miles and climbs a high hill to a summit where a conference of quadrupeds is taking place.
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ganda

The Baganda: An Account of Their Native Customs and Beliefs CH. XVI WELLS 459 / CHAPTER XVII / FOLKLORE / CH. XVII FOLKLORE 461; lines 22804-22887 confidence: high

Nambi recognizes Kintu's cow, tells him where it is, invites him to Heaven, and Kintu sees many people, houses, and livestock there.

Nambi tells Kintu where his stolen cow is and brings him to Heaven, where the later tests occur.
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The Baganda: An Account of Their Native Customs and Beliefs CHAP. / VII THE KING 193 / THE BAGANDA / CHAP.; lines 10900-10931 confidence: medium

Semanobe strikes the mound with twigs from Luira, Nada, and Mukoko barkcloth-trees; this signals the King to ascend and repeat the declaration, "I am the King of Uganda."

The King mounts a beaten-clay mound at Semanobe's signal and speaks royal formulas from it.
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The Baganda: An Account of Their Native Customs and Beliefs IX RELIGION 295 / IX RELIGION 297 / IX RELIGION 299 / IX RELIGION 301; lines 15936-16021 confidence: medium

Kibuka is introduced as Mukasa’s brother and Wanema’s son living on Sese; Nakibinge sends Katituba and Katata to seek Mukasa’s aid, and Mukasa agrees to send Kibuka/Kyobe.

Kibuka is sent by Mukasa to assist King Nakibinge and fights by flying into a cloud over the enemy.
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The Baganda: An Account of Their Native Customs and Beliefs THE KING / THE BAGANDA / CHAP. / VII THE KING 193; lines 10851-10897 confidence: medium

Seinanobe conducts the King to the top of the hill, where two acacia trees are encircled by a reed fence; at the branch path the King kneels and crawls into the enclosure.

After the declaration, the King is conducted to the top of the hill, where two acacia trees stand within a reed fence, and he kneels and crawls into the enclosure.
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hausa

Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk FIG. 71 / FIG. 72. / SOLOMON AND THE BIRDS 303 / THE KING'S SON'S WIFE 305; lines 13808-13892 confidence: medium

The King orders the well filled with earth, entombing his son; he tells the Maiden that her Husband is dead, and she refuses food for about ten days.

The Son is buried in a filled well, then a date-stone in his hair grows into a tree through which he emerges.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk HOW AUTA KILLED DODO 411 / HOW, ZANKALLALA KILLED DODO 413 / THE WRESTLERS AND THE DEVIL 415 / THE TWO GIRLS AND THE DEMONS 417; lines 18468-18554 confidence: medium

Awudu and the Devil wrestle without either winning; they rise to the sky, while Hambari, Dashira, and Tankoko run away, and the continuing grunting is given as the reason for thunder.

Awudu and the Devil wrestle without victory, rise to the sky, and their continuing grunting is identified as thunder.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk THE WICKED GIRL 331 / THE HALF-BROTHERS 333 / THE WHITE-BREASTED CROW 335 / THE WHITE-BREASTED CROW, 337; lines 15086-15165 confidence: high

The Wild-Cat tells the Leper to hold its tail and takes her to the Heavens; she meets the King of the Heavens and asks about his marriageable daughters, who number about fifty.

A Wild-Cat instructs the Leper to hold its tail and takes her up to the Heavens to seek a bride.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk THE KING OF BEASTS AND INSECTS 31 / THE KING OF BEASTS AND INSECTS 33 / THE KING OF BEASTS AND INSECTS 35 / THE KING OF BEASTS AND INSECTS 37; lines 2652-2724 confidence: high

Porcupine and hedgehog are treated as confused; they have powers over men and witches in this world and the next, can take people up to the sky, and are on the side of right. Wild-cat can also take people to the sky.

Porcupine/hedgehog and wild-cat are said to be able to take people up to the sky.
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bavili

At the Back of the Black Man's Mind; or, Notes on the Kingly Office in West Africa CHAPTER XIX / BINI CUSTOMS / AT THE BACK OF THE BLACK MAN'S MIND CHAP. / BINI CUSTOMS; lines 10422-10560 confidence: high

Ezomo, described as a great war chief, hears thunder, interprets it as an enemy of the Oba seeking combat, and builds a ladder to reach the heavens.

Ezomo builds a ladder to reach the heavens and nearly reaches the home of thunder before the ladder gives way.
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At the Back of the Black Man's Mind; or, Notes on the Kingly Office in West Africa SACRED TREES / CH. XIII SACRED TREES 127 / XIII SACRED TREES 129 / I30 AT THE BACK OF THE BLACK MAN'S MIND CHAP.; lines 6847-6945 confidence: high

Mbubu represents respectful fear; Buba, the spider, also means an assembly wrapped like a parcel, and the spider is said to have made a ladder to heaven to fetch down fire.

The spider is said to have made a ladder to heaven to fetch down fire.
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At the Back of the Black Man's Mind; or, Notes on the Kingly Office in West Africa XI BIBILA, THE PHILOSOPHY OF THE GROVES 113 / XI BIBILA, THE PHILOSOPHY OF THE GROVES 115 / I 2 / XI BIBILA, THE PHILOSOPHY OF THE GROVES 117; lines 6101-6241 confidence: low

The first part of the grove-name list includes glosses such as Muba connected with the Mpungu group, Mpukulu as side of a house, Lungululubu as the very deep of motherhood, Xivuma as of the stomach, Mbanda Lunga as to guard the ascent, Dumi as the north-east wind, Nkondo as upper legs of an animal, Xibuta as bringing forth, Xikanga as tying up, and Nxiluka as vomiting.

The grove name Mbanda Lunga is glossed as 'to guard the ascent.'
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romanian

Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 1625-1742 confidence: medium

The horse says the nearby palace of Youth without Age and Life without Death is surrounded by a high, dense forest guarded day and night by all wild animals; fighting through is nearly impossible, so they must jump over.

The horse carries the prince upward and over the guarded forest because fighting through it is nearly impossible.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 2900-3002 confidence: medium

A bird, identified by the narrator as a griffin, hears the child crying, seizes her, carries her under its right wing into the sky, and takes her to its eyrie.

The griffin seizes the child, tucks her under its right wing, soars into the sky, and takes her to its eyrie.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 3820-3940 confidence: medium

Busujok grieves and repents, rides blindfolded toward the forest, falls into the same spring, and dies; at the same time Busujok appears as the morning star and Siminok as the evening star.

After both brothers die in the same spring, the passage states that Busujok appears as the morning star and Siminok as the evening star.
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shan

Shans at Home, With Two Chapters on Shan History and Literature BOY FRIENDS. / BOYS BESIDE PAGODA. / GAMES AND WORK / WOMAN IN WORKING DRESS.; lines 3484-3601 confidence: medium

Short excerpt: "It is fate that our stars must come in conjunction, / Like Sam-law and U-pym"; the speaker also promises rescue from a deep well and asks to set the wedding day.

Sam-law and U-pym die after a tragic marriage story and are rewarded by being translated to the sky, where their star-palaces can meet.
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Shans at Home, With Two Chapters on Shan History and Literature THE GOLDEN GOOSE / THE POOR MAN / THE STORY OF U-TAIN / THE STORY OF THE RAINBOW; lines 11525-11599 confidence: medium

The king's spirit goes with the crocodile's spirit to one of the hells to be judged; the judges of the infernal regions give judgment against the king.

The king's spirit and the crocodile's spirit go to one of the hells for judgment, then ascend to the high heavens and present the case before Sakya.
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Shans at Home, With Two Chapters on Shan History and Literature THE TIGER AND THE MISCHIEVOUS HARE / TETHERED BUFFALOES. / NATIVE REST-HOUSES. / THE STORY OF AI-KAWK-HO; lines 10978-11132 confidence: high

During a feast, Ai-kawk-ho as a prince mounts a flying horse, goes into the sky, descends on a flat stone under a tree among the people, and receives offerings of flowers and parched rice as a perceived heavenly being.

Ai-kawk-ho rides a flying horse into the sky and later speeds up to the spirit country to receive lord Sakya's message.
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vietnamese

Stories and Legends of Annam THE POOL OF PICE / Q 225 / SOUSSYAMA / THEY WHO DIED FOR THEIR COUNTRY; lines 8288-8490 confidence: high

The earliest such figure is said to be possibly Ong-than-giong or Ly-ong-than the giant, described as heroes, demi-gods, or incarnations of genii.

Ong-than-giong or Ly-ong-than is said to reascend to heaven before dropping the jeweled steel buckler.
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Stories and Legends of Annam THE GENIE OF THE TAN-VIEN / THE TAILOR OF HUE / THE BLIND MAN / HISTORY OF KING TRIEU-VIET; lines 3087-3293 confidence: medium

Huyen-Vu comes to seek Trieu-Viet's soul and bears it to the thdns in a chariot drawn by five winged dragons; the deed of Trieu-Viet is praised.

Huyen-Vu comes for Trieu-Viet's soul and bears it away to the thdns in a chariot drawn by five winged dragons.
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Stories and Legends of Annam XXVIII. / XXIX. / XXXI. / INTRODUCTION; lines 522-718 confidence: high

After their divine mission is accomplished, the sisters’ souls voluntarily ascend to heaven while their bodies are carried by the respectful river to the spot where they wished to be honored.

The sisters’ souls voluntarily ascend to heaven after accomplishing their divine mission.
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aboriginal australian

Ethnological Studies among the North-West-Central Queensland Aborigines CHAPTER VIII. / RECREATION : CORROBBOREES, SPORTS, AND GAMES. / BECBEATION: COBBOBBOBEES, SPOBDS, AND GAMES. 123 / EECEEATION: COBBOBBOEEES, SPOETS, AND GAMES. 125; lines 10851-10928 confidence: high

The earth-grub agrees to help, bores into the swollen flesh, sucks out putrid matter, and cures the patient; a large corroboree is then held with many birds and animals participating.

After the cure and corroboree, the turkey and earth-grub shift upward with the clouds and skies, and the gathering sings that their brother goes up.
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Ethnological Studies among the North-West-Central Queensland Aborigines RECREATION : CORROBBOREES, SPORTS, AND GAMES. / BECBEATION: COBBOBBOBEES, SPOBDS, AND GAMES. 123 / EECEEATION: COBBOBBOEEES, SPOETS, AND GAMES. 125 / RECREATION: COBBOBBOBEES, SPORTS, A2H) GAMES. 129; lines 11064-11115 confidence: medium

A leaf, light bark, or mussel shell can be thrown with a special wrist and arm motion into smoke from a large fire so that it rises with the smoke like a spiral.

A light object is thrown into rising smoke from a fire so that it ascends with the smoke like a spiral.
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african akan

Ashanti APO CEREMONY / APO CEREMONY / APO CEREMONY / APO CEREMONY; lines 12835-12907 confidence: medium

A few days later, no one will accompany the narrator to explore; the priest says anyone climbing the rocks will surely die, and Ashanti companions implore him not to go.

The priest says anyone climbing to the top of the rocks would surely die; Ashanti companions refuse to go, while the narrator and Braima Fulani undertake the climb.
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Ashanti APO CEREMONY / APO CEREMONY / APO CEREMONY / RELIGION : THE GOD TANO; lines 12910-12937 confidence: medium

The party reaches the topmost peak, looks down into a large circular grassy arena about 150 feet below, and sees dog-faced baboons with wives and children seated in a semi-circle on surrounding rocks.

The party works upward to a topmost peak, looks down into a hidden circular arena, and describes difficult movement over precipitous rocks.
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amazonian

The North-West Amazons: Notes of Some Months Spent Among Cannibal Tribes CHAPTER XIV / CHAPTER XV / CHAPTER XVI / CHAPTER XVII; lines 7247-7314 confidence: medium

One Indian vexes Neva; Neva becomes wrathful with all men, returns to sit on the roof of the world, and whispers to tigers to kill Indians and their children, explaining why tigers are now wicked and sometimes inhabited by evil spirits.

After becoming wrathful, Neva goes again to sit on the roof of the world.
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The North-West Amazons: Notes of Some Months Spent Among Cannibal Tribes CHAPTER XIV / CHAPTER XV / CHAPTER XVI / CHAPTER XVII; lines 7316-7404 confidence: high

The soul is described as existing as long as remembered, lingering near the body, woods, or house after death, and later wandering to the happy grounds of the Good Spirit, located by some tribes above the skies and by others far upstream toward the setting sun.

After death the soul lingers and later wanders to the Good Spirit’s happy grounds, located by some tribes above the skies and by others upstream toward the setting sun.
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celtic welsh

The Mabinogion GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED / THE DREAM OF MAXEN WLEDIG; lines 8142-8238 confidence: medium

Maxen dreams of journeying along the river valley toward its source, reaching the highest mountain in the world, crossing it, and seeing fair regions and rivers descending to the sea.

The dream route reaches the highest mountain in the world, as high as the sky, and crossing it leads to especially fair regions and onward travel.
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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: high

Taliesin says he is Elphin's primary chief bard and that his original country is "the region of the summer stars."

Taliesin claims to have been in the highest sphere, at Lucifer's fall, with figures and places from biblical, classical, and Welsh legendary history, and to know the names of the stars.
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khoekhoe

Reynard the Fox in South Africa; or, Hottentot Fables and Tales A JACKAL FABLES. / THE LION'S SSARE. 7 / JACKAL FABLES. / THE HYENA.; lines 1417-1450 confidence: high

Jackal and Hyena are together when a white cloud rises; Jackal ascends upon it and eats from the cloud as if it were fat.

Jackal ascends upon a risen white cloud.
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Reynard the Fox in South Africa; or, Hottentot Fables and Tales THE LION'S SSARE. 7 / JACKAL FABLES. / THE HYENA. / CL 0 UD-EA TING. 1 5; lines 1453-1490 confidence: medium

She catches him and breaks his fall; then she goes up and eats high on the top of the cloud.

The Hyena goes up and eats high on the top of the cloud.
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khoisan south african

South-African Folk-Tales THE STORY OF HARE / THE WHITE MAN AND SNAKE / ANOTHER VERSION OF THE SAME FABLE / CLOUD-EATING; lines 2104-2125 confidence: medium

Jackal asks Hyena to catch him and says he will divide with her; Hyena catches him, breaks his fall, then goes up and eats on the top of the cloud.

Hyena goes up to the top of the cloud to eat and later comes down from the cloud; Jackal also comes down after eating.
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South-African Folk-Tales THE WORLD'S REWARD / THE LION AND JACKAL / JACKAL. / TINK-TINKJE; lines 908-986 confidence: medium

The birds want a king, assemble, propose Ostrich, Eagle, Vulture, Peacock, and Owl, reject each, and agree: “He who can fly the highest will be king.”

The birds seek a king and choose highest flight as the deciding test; Vulture and Tink-tinkje both claim kingship during the ascent.
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nahua

Rig Veda Americanus: Sacred Songs of the Ancient Mexicans CONTENTS. / LIST OF ILLUSTRATIONS. / INTRODUCTION. / RIG VEDA AMERICANA; lines 1791-1934 confidence: medium

“Mighty is my god Atlaua; truly I shall arise and come forth like the quetzal bird.”

The Atlaua hymn speaker says he will arise and come forth like a quetzal bird.
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Rig Veda Americanus: Sacred Songs of the Ancient Mexicans CONTENTS. / LIST OF ILLUSTRATIONS. / INTRODUCTION. / RIG VEDA AMERICANA; lines 770-930 confidence: medium

The hymn to Ixcocauhqui opens with the Hall of Flames and a descent there in relation to ancestors and shame.

The hymn describes descent in relation to the Hall of Flames, asks why the magician does not come forth or rise up, and then says he appears amid song, assistance, rejoicing, and dance.
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arthurian

The High History of the Holy Graal TITLE I. / BRANCH XXIV. / TITLE I. / VIII.; lines 12875-12992 confidence: medium

Lancelot rides sadly through the forest, reaches a long valley, sees a rich new chapel on a rugged mountain, with three houses, a grave-yard, and a clear spring; he hears vespers and ascends on foot leading his horse.

Lancelot travels through forest to a valley, sees a chapel on a rugged mountain, hears vespers, dismounts, and leads his horse up toward it.
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chaco amerindian

An Unknown People in an Unknown Land: An Account of the Life and Customs of the Lengua Indians of the Paraguayan Chaco SUPERSTITION / SUPERSTITION / SUPERSTITION / SUPERSTITION; lines 6654-6744 confidence: medium

The stones are thought to receive knowledge from the soul, ascend to the Milky Way, and descend as shooting stars on the author of evil; falling stars are therefore feared as possible vengeance.

The stones ascend into the Milky Way and descend on the author of evil as shooting stars.
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maya

The Maya Chronicles TEXT. / TRANSLATION. / NOTES. / CORPORATION OF VALLADOLID--YEAR 1618.; lines 2919-3015 confidence: medium

A cited Maya myth says Cuculcan did not return to Mexico but rose to heaven, descended once each year to his temple at Mayapan, and received gifts brought by pilgrims from far and wide.

The cited Maya variant says Cuculcan rose to heaven and descended yearly to his Mayapan temple to receive gifts from pilgrims.
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maya quiche

The Popol Vuh THE POPOL VUH / THE FIRST BOOK / THE MYTH OF VUKUB-CAKIX / THE SECOND BOOK; lines 437-521 confidence: high

Xmucane experiences joy and grief as the canes grow green and wither; the brothers give funeral honors to their father and uncle, who mount to heaven and become sun and moon, while the four hundred youths slain by Zipacna become stars.

The father and uncle mount to heaven and become sun and moon, and the four hundred youths become stars.
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yoruba

The Yoruba-Speaking Peoples of the Slave Coast of West Africa: Their Religion, Manners, Customs, Laws, Language, Etc. I I I / II II II II / II II I I / I I I; lines 2358-2474 confidence: medium

Only a few are saved by Obatala, who draws them into the sky with a long iron chain.

A few people are saved by Obatala, who draws them into the sky with a long iron chain during the flood.
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