Chaos

hindu

• Hindu Philosophy: The Sankhya Karika of Iswara Krishna NOTE C. / NOTES. 141 / NOTE D. / NOTES. 145; lines 6206-6279 confidence: low

  Substituting mind for spirit is said to describe Kapila’s Prakriti: a universal primordial monad from which states of mind and matter emanate, which enfolds and animates all things, and into which all things will be absorbed. Its primary state is equilibrium, with no formal development.

  Before formal existence develops, Prakriti is described as in equilibrium; cosmic unfolding begins when this passive state ends.

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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 2603-2764 confidence: high

  The note says real darkness is assumed in Rig-Veda x.129, where darkness and gloom veil the beginning and an ocean is without light; it also states that Erebus or Night was primordial in old Greek cosmogonies.

  The footnote cites a Rig-Veda hymn in which darkness and gloom veil the beginning and notes Greek cosmogonies where Erebus or Night is primordial.

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• Maha-bharata BOOK IX / DRONA-BADHA / BOOK X / KARNA-BADHA; lines 5365-5514 confidence: medium

  Karna orders his men and drives to battle; Karna and Arjun meet amid mutual hate, shaking earth, answering sky, and a darkening cloud of arrows, then part at evening without decision.

  The battle is described as shaking the earth, filling the sky with arrows, and darkening the firmament.

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• Maha-bharata BOOK X / KARNA-BADHA / BOOK XI / SRADDHA; lines 5957-6107 confidence: medium

  “And a universal sorrow filled the air and answering sky, / As when ends the mortal's Yuga and the end of world is nigh!”

  The sorrow accompanying the procession is compared to the end of a mortal's Yuga and the nearness of the world's end.

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• Maha-bharata BOOK X / KARNA-BADHA / BOOK XI / SRADDHA; lines 5963-6113 confidence: medium

  "And a universal sorrow filled the air and answering sky, / As when ends the mortal's Yuga and the end of world is nigh!"

  The sorrow of the departing city is explicitly compared to the end of a Yuga and the approaching end of the world.

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• Maha-bharata BOOK X / KARNA-BADHA / BOOK XI / SRADDHA; lines 5963-6113 confidence: medium

  The battlefield is described as strewn with skulls, clotted hair, gore, limbs of warriors, dead elephants and horses, headless trunks, and severed heads.

  The battlefield is covered with dismembered bodies and is populated by jackals, vultures, ravens, wolves, pisachas, and rakshas.

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• Maha-bharata BOOK X / KARNA-BADHA / BOOK XI / SRADDHA; lines 5963-6113 confidence: medium

  The wailing women and Kuru monarch pass Hastina's outer gate; men of many guilds leave with them, and the air and sky are filled with universal sorrow, compared to the end of a mortal Yuga and the world's end drawing near.

  The departure from Hastina is described as universal sorrow and compared to the end of a mortal Yuga and the nearness of the end of the world.

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• Maha-bharata SRADDHA / BOOK XII / ASWA-MEDHA / CONCLUSION; lines 6713-6795 confidence: medium

  At Dwarka, the Vrishnis and Andhakas become irreligious, addicted to drinking, and internally divided; Valadeva and Krishna die, and the Yadava city is swallowed by the ocean.

  The Vrishnis and Andhakas fall into irreligion, drinking, and internal dissension; Valadeva and Krishna die, and the Yadava city is swallowed by the ocean.

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• Maha-bharata SRADDHA / BOOK XII / ASWA-MEDHA / CONCLUSION; lines 6719-6801 confidence: medium

  At Dwarka, Krishna meets tragic events: the Vrishnis and Andhakas become irreligious, drunk, and internally divided; Valadeva and Krishna die; the Yadava city is swallowed by the ocean.

  After the downfall of Krishna's people, the city of the Yadavas is swallowed by the ocean.

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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 78288-78469 confidence: high

  Indra 'rent Vritra with his strength,' Vritra 'held the waters back' and was surrounded by darkness.

  Vritra is called the Dragon, holds back the waters, and is defeated by Indra amid darkness.

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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

  Seven Rivers flow downward and increase the Steer's vigour; Soma juices in bowls flow to Indra like birds on a tree; Maghavan gains the Sun.

  Indra/Maghavan gains the Sun, finds light, wields thunder, is an overcomer of forces, fixes shaking plains and mountains, and keeps two confronting bowls apart.

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• The Hymns of the Rigveda, Complete 2 Volumes ADHYAYA 4. / KEITEL O / ARANYAKA II / KEITH LP; lines 98319-98417 confidence: medium

  “Was it water? Was it water? This world was water. This was the root, that the shoot. This the father, those the sons.”

  The passage explicitly states that the world was water before developing the root-shoot and father-son analogies.

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• The Hymns of the Rigveda, Complete 2 Volumes APMN 31. THE RIGVEDA. 347 / HYMN 36.) HE RIGVEDA. 357 / AIYMN 42.) THE RIGVEDA. 363 / HYMN 474 THE RIGVEDA, -- B67; lines 23580-23705 confidence: medium

  Indra drinks Soma with the Maruts; the hymn asks him to slay foemen and protect the speakers; the Maruts gave victory when he slew Vritra and strengthened him at Ahi's slaughter against Sambara in winning cattle.

  Indra drinks Soma with the Maruts and is repeatedly called or shown as slayer of Vritra/Vritras; Ahi's slaughter and conflict against Sambara in winning cattle are also named.

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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: medium

  Savitar fixes earth with bands, makes heaven steadfast without a prop, knows where the fixed ocean overflowed its limit, and from there the world, region, heaven, and wide earth arise or expand.

  The passage describes Savitar fixing earth and heaven, bounding or knowing the fixed ocean, and the world, region, heaven, and wide earth arising or expanding from there.

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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: medium

  Indra is praised as mighty governor, foe-destroyer, lord, warrior, fiend-slayer, Soma-drinker, and Vritra-slayer; he is asked to drive away Rakshasas and foes, break Vritra’s jaws, send injurers to nether darkness, and ward off weapons.

  Indra is invoked as foe-destroyer, fiend-slayer, and Vritra-slayer who drives away Rakshasas and foes, breaks Vritra’s jaws, wards off weapons, and upholds the heavens.

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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 29318-29509 confidence: medium

  Brihaspati first had being in "supremest heaven," was strong with "sevenfold mouth," thunder, and "seven rays," and "dispersed the darkness."

  Brihaspati disperses darkness, destroys obstructive Vala with thunder and a praising band, and drives forth cattle or cows.

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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 30179-30355 confidence: medium

  Agni is invoked to roar in heaven with keen-edged weapons to destroy demons; godless bands press around him but cannot stop him.

  Agni is invoked with weapons against demons and the Dasyu, and is asked to scatter assailants, destroy calumny, and overcome attacks from enemies.

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• The Hymns of the Rigveda, Complete 2 Volumes AY MN 95.) THE RIGVEDA, 527 / ' / HYMN 97.) PHE RIGVEDA. 533 / HYUN 98.) THE RIGVEDA. 535; lines 76856-77026 confidence: medium

  Waters gathered in the highest ocean, obstructed by deities, rush down when set free by Arshtishena and urged by Devapi; Brihaspati grants Devapi a voice that reaches the gods and wins the waters.

  Waters gathered in the highest ocean are obstructed by deities, then set free by Arshtishena and Devapi; Indra also makes the Vritra-slaying bolt and sends waters.

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• The Hymns of the Rigveda, Complete 2 Volumes AY MN 95.) THE RIGVEDA, 527 / ' / HYMN 97.) PHE RIGVEDA. 533 / HYUN 98.) THE RIGVEDA. 535; lines 76856-77026 confidence: high

  Indra's might dawns; he fashions the Vritra-slaying bolt and sends waters; with companions and a brother he quells Saptatha's magic devices.

  Indra quells magic, seeks heaven's light, seizes the hundred-gated castle's treasure, slays demons, brings streams, and aids Trita against a monstrous boar/demon.

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• The Hymns of the Rigveda, Complete 2 Volumes AY MN 95.) THE RIGVEDA, 527 / ' / HYMN 97.) PHE RIGVEDA. 533 / HYUN 98.) THE RIGVEDA. 535; lines 77029-77176 confidence: medium

  Indra is likened to a rain cloud finding a safe dwelling; 'When the Hawk comes in body to the Soma, armed with his iron claws he slays the Dasyus.'

  Indra slays Dasyus, gives adversaries to allies, quells Araru, and aids the bursting of Pipru's stall and subduing of forts; a note calls Pipru a demon of drought.

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• The Hymns of the Rigveda, Complete 2 Volumes AY MN 95.) THE RIGVEDA, 527 / ' / HYMN 97.) PHE RIGVEDA. 533 / HYUN 98.) THE RIGVEDA. 535; lines 78052-78243 confidence: high

  Praised by the Angirases, Indra demolishes the works of a great watery monster; the note identifies the watery monster as Arbuda, a demon of the clouds; Indra supports earth’s foundation.

  Indra demolishes a watery monster’s works, fells Vritra with a bolt, and frees rivers swallowed by the Dragon, which a note glosses as Ahi, Vritra, or a related fiend.

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• The Hymns of the Rigveda, Complete 2 Volumes AY MN 95.) THE RIGVEDA, 527 / ' / HYMN 97.) PHE RIGVEDA. 533 / HYUN 98.) THE RIGVEDA. 535; lines 78246-78285 confidence: medium

  As soon as Indra springs to life, he forces hosts apart, turns to warlike deeds, cleaves rock, releases concurrent streams, and establishes heaven’s wide vault.

  Indra establishes heaven’s wide vault and forces heaven and earth far apart.

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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 15202-15346 confidence: medium

  Indra is praised as a car-borne warrior and hero who is stronger than opponents, kills enclosing darkness, exceeds earth and heaven, and wears earth as garment and heaven as frontlet.

  Indra overcomes forts and foes, kills enclosing darkness, brings daylight, stirs or loosens floods, battles for kine, and seizes booty.

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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 15349-15529 confidence: medium

  Indra slays the vexers of his friends, makes earth a covering for Dasa, brings Kuyavach to slay him, conquers and binds tribes, crushes godless races, and bows a deadly weapon.

  Indra is praised for slaying vexers, Dasa/Dasyu, Kuyavach, and other godless or injurious opponents; notes also connect Sushna with drought.

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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 15349-15529 confidence: medium

  Indra makes stormy waters flow like rivers, brings them over the flood, keeps Turvaga/Turvuge and Yadu safe, and is asked for protection, victory, and strengthening food.

  Indra makes stormy waters flow like rivers, keeps named peoples safe over a flood, is compared with water for the thirsty, and is approached by quickly flowing waters.

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• The Hymns of the Rigveda, Complete 2 Volumes AYALN 1221 THE RIGVEDA. 567 / HYMN 181) THE RIGVEDA., BRT / HYUN 135.) THE RIGVEDA. 581 / HYMN CLR.; lines 81404-81658 confidence: medium

  The Bright God drinks Soma-mingled meath, guards and nourishes offspring, rises as radiant light, kills Vritras, Dasyus, Asuras, and foes, spreads victory and strength, and attains heaven’s realm.

  The Bright God rises as a light that kills Vritras and enemies and is called a slayer of Dasyus, Asuras, and foes.

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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 14691-14852 confidence: medium

  The Maruts’ coursers run, creatures and dwellings fear their spears, mountains roar, heaven is shaken, forest and shrubs flee, and their lightning bites and destroys cattle.

  The Maruts’ approach makes mountains roar, shakes heaven, frightens creatures and dwellings, and involves spears and lightning.

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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 75314-75442 confidence: medium

  “The world was swallowed and concealed in darkness: Agni was born, and light became apparent.” Earth, heavens, plants, and waters glory in his friendship.

  The hymn says the world was swallowed and concealed in darkness, then Agni was born and light became apparent.

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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

  Indra slew Vritra, broke strongholds, dug out rivers, cleft the mountain, and brought forth kine with his Companions; the note identifies the Companions as Maruts.

  Indra slays Vritra, breaks strongholds, digs out rivers, cleaves a mountain, and brings forth kine with his Companions.

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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 40398-40570 confidence: medium

  The hymn says goats draw one deity and bay steeds belong to the other, and with both he slays the fiends; the note identifies the fiends as Vritras, demons of drought, or enemies in general.

  Indra brings down streams and mighty floods while Pushan stands beside him; the Indra-Pushan hymn also speaks of slaying fiends identified in a note as Vritras, demons of drought, or enemies.

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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 40573-40775 confidence: medium

  Indra and Agni are strong heroes whose worshipper slays foes and wins spoil; they are asked to battle for cows, waters, sunlight, and stolen Mornings, and are called Vritra-slayers. The note says the Dawns and light were hidden by Panis or demons of darkness.

  Indra and Agni are asked to battle for cows, waters, sunlight, and stolen Mornings; the note says light and Dawns were carried away and concealed by Panis or demons of darkness.

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• The Hymns of the Rigveda, Complete 2 Volumes BOOK THE FIRST. / VMN VW THE RIGVEDA., 33 / HYMN 19.J THE RIGVEDA, 23 / TS ERO; lines 2772-2929 confidence: high

  Indra smites Vritra, the Dragon, with thunder or bolt; Vritra challenges him but lies prostrate, shattered, and dismembered.

  Indra, a thunder-wielding deity, defeats Vritra/Ahi, described as Dragon and glossed as serpent, by using thunder or a bolt.

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• The Hymns of the Rigveda, Complete 2 Volumes BOOK THE FIRST. / VMN VW THE RIGVEDA., 33 / HYMN 19.J THE RIGVEDA, 23 / TS ERO; lines 2772-2929 confidence: medium

  Indra slays the dragons’ firstborn, overcomes enchanters’ charms, gives life to Sun, Dawn, and Heaven, and finds no standing foe.

  Indra overcomes the charms of enchanters, and Vritra’s lightning, thunder, hailstorm, and mist fail in the battle.

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• The Hymns of the Rigveda, Complete 2 Volumes BOOK THE FIRST. / VMN VW THE RIGVEDA., 33 / HYMN 19.J THE RIGVEDA, 23 / TS ERO; lines 2931-3089 confidence: high

  The notes gloss Dasyu as Vritra the robber, withholder of fertilizing rain, and as demons or hostile non-ritual peoples; ancient riteless ones are followers of Vritra.

  Indra defeats Vritra, Dasyu, Ilibisa, and Sushna; Vritra is glossed as withholding fertilizing rain, Sushna as drought-demon, and waters flow after Indra’s thunderous action.

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• The Hymns of the Rigveda, Complete 2 Volumes BOOK THE FIRST. / VMN VW THE RIGVEDA., 33 / HYMN 19.J THE RIGVEDA, 23 / TS ERO; lines 3273-3457 confidence: medium

  The Kanvas are told to sing to the Maruts, a resplendent band on a car; the Maruts are self-luminous, born together with spotted deer, accompanied by spears, swords, ornaments, and whips, and praised as a bull among cows strengthened by rain.

  The Maruts appear as a fierce, armed, resplendent band whose movement shakes earth and heaven, makes mountains yield or fall, causes the earth to tremble, and is connected with rain and cloud.

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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 26460-26616 confidence: high

  Indra fills earth and heaven, lets loose waters with eager Friends, cleaves the mountain and discloses the cattle stall, smites Vritra the floods' obstructer, receives Earth's aid for thunder, and sends forth ocean waters.

  Indra lets loose the waters with the Maruts, smites Vritra the floods' obstructer, and sends forth the waters of the ocean.

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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 26460-26616 confidence: medium

  Indra is called the Bull who quaffs the libation; seven singers from heaven are mentioned, light is made apparent, and Indra scatters darkness so men see clearly.

  Heaven's fair light is made apparent, and Indra scatters blinding darkness so that men see clearly; the singer also asks aid in battle for sunlight.

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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 26929-27084 confidence: medium

  Indra shakes earth and its foundation, bursts the firmament asunder, and tears away the summits of the mountains.

  Indra's might shakes earth, bursts the firmament, and tears mountain summits during the sequence of defeating water obstruction.

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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 27087-27243 confidence: high

  A divine actor lets young unwedded maidens skilled in Law flow like fountains, inundates thirsty plains and deserts, and milks dry cows.

  Indra slays Vritra and sets free the rivers and streams; notes connect Vritra with clouds prevented from yielding rain.

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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 27245-27422 confidence: high

  Indra’s hands and arms proffer bounty; he is called truthful Lord of treasure and is said to have given freedom to man by slaying Vritra; the speaker asks for riches and favour.

  Indra wields thunder and a bolt, destroys the Dragon, and is also said to have given freedom by slaying Vritra.

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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 27245-27422 confidence: high

  Indra’s hands and arms proffer bounty; he is called truthful Lord of treasure and is said to have given freedom to man by slaying Vritra; the speaker asks for riches and favour.

  The passage links Indra’s victory with freedom, rivers setting themselves in motion, milch-kine issuing from an udder, and prisoned ones being freed.

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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 27425-27577 confidence: medium

  Indra is about to slay an Indra-less destructive spirit, sharpens his arms to strike, and, though a debts' exactor, drives distant mornings.

  Indra sharpens his arms against a destructive spirit, is invoked in battle with Vritra, and is made protector by combatants; the note adds protection from evil spirits or demons of night.

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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 27747-27935 confidence: medium

  Indra speeds forth the Sun for a mortal man, helps Etasa, and is addressed as Vritra-slayer who has quelled the demon; the note identifies the demon as Vritra, son of Danu.

  Indra quells Vritra, resists overflowing waters, breaks fortresses, seizes enemy stores, and defeats named adversaries.

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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 BOOK THE THIRD. / HYMN 1) THE RIGVEDA. B17 / HYUN 30,3 THE RIGVEDA, 345 / APMN 31. THE RIGVEDA. 347; lines 22296-22436 confidence: medium

  "Root up the race of Rakshasas, O Indra" and "Cast thy hot dart at him who hates devotion."

  Indra is asked to crush Rakshasas and is described as a battle-aiding hero who slays Vritras and gathers riches.

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• The Hymns of the Rigveda, Complete 2 Volumes BOOK THE THIRD. / HYMN 1) THE RIGVEDA. B17 / HYUN 30,3 THE RIGVEDA, 345 / APMN 31. THE RIGVEDA. 347; lines 22439-22575 confidence: medium

  "The Hero with young followers fought and conquered"; Indra "slayeth Sushna" and "saved his lovers from dishonour."

  Indra slays Sushna and Vritras, drives forth or shows the kine, passes through black hosts, and the note glosses kine as rays of light.

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• The Hymns of the Rigveda, Complete 2 Volumes BOOK THE THIRD. / HYMN 1) THE RIGVEDA. B17 / HYUN 30,3 THE RIGVEDA, 345 / APMN 31. THE RIGVEDA. 347; lines 22578-22726 confidence: high

  Maruts excite Indra's strength with song; Indra drinks Soma, acts against Vritra, stirs floods and waters with the Swift Ones, smites Vritra, and looses streams; the note glosses the Goddesses as heavenly waters.

  Indra strikes Vritra or Ahi, who blocks or encompasses waters, and the streams or currents are released or channeled.

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• The Hymns of the Rigveda, Complete 2 Volumes CAPER / FAIYHN 91.) THE RIGVEDA. 115 / AYMN 92.) THE RIQGVEDA, 119 / HAIYMN 94.) THE RIGVEDA. 121; lines 8023-8206 confidence: medium

  Hymn C invokes Indra as mighty king of earth and heaven, battle-helper, Vritra-slayer, girt by Maruts, associated with paths that milk heaven's moisture, chief among Angirases, strong with Rudras, and able to gain sunlight.

  Indra is called Vritra-slayer, invoked in battle with the Maruts, associated with heaven's moisture, and asked to gain sunlight.

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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 8208-8325 confidence: medium

  Indra speeds to the fight with kinsmen or strangers and is invoked for gain of waters, sons, and grandsons.

  Indra is invoked for gain of waters, is said to win waters after slaying enemies, and the note identifies several named foes as fiends of drought.

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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 10536-10697 confidence: medium

  The note glosses the hidden cattle as rain-clouds carried off and concealed by the Panis.

  Indra's bolt and thunder are directed against Sushna's veiling cloud and Vritra amid the waters, while hidden rain-cloud cattle are also associated with hostile concealment.

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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 11605-11795 confidence: medium

  A note says Brahma promised the Asuras that Indra’s thunderbolt would not destroy them; Indra therefore slew them with the Sun-chariot’s wheel. A further note says Indra steals their speech, interpreted by Sayana as depriving enemies of life.

  Indra breaks forts, slays enemies, destroys Asuras, crushes sorceresses and demons, and uses bolts or other weapons against hostile beings.

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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

  “In rapid torrent let the mother waters spread. Slay Vritra, win the light of heaven.”

  Indra is told to slay Vritra, let the waters spread, and win heavenly light; he also smites the Vritras and supports earth and heaven.

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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 47721-47898 confidence: medium

  Newly born Indra drinks Soma for strength; his Mother tells him of his future greatness; he fills mid-air and gives the Gods room and freedom by battle.

  Indra gives the Gods room and freedom by battle, fights arrogant foes, and conquers godless wiles and magic.

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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 71440-71618 confidence: low

  A prelude of speech is uttered so the Gods may quell Asura foemen; the Five Tribes and Cow's Sons are asked to be pleased with the oblation; earth and mid-air are asked for protection from trouble and heavenly woe.

  A speech is said to enable the Gods to quell Asura foemen, and the note characterizes later-hymn Asuras as hostile evil spirits.

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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 71620-71794 confidence: medium

  Hymn LIV praises Indra/Maghavan; heaven and earth invoke him, he aids the gods, quells Dasas, and is said to have no foe.

  Indra aids the gods, quells the power of the Dasas, and gains strength to smite down Vritra.

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• The Hymns of the Rigveda, Complete 2 Volumes HYMN 162.J THE RIGVEDA. 215 / HYMN 170.) LHE RIGVEDA. 235 / ST 9 RENEE SFR / BOOK THE SECOND.; lines 17162-17339 confidence: high

  Indra makes many floods swell and sets them free after being compassed by the Dragon, and rends the Dasa; the note identifies the Dragon as the serpent Ahi and cross-references I.32.11.

  The Dragon/Ahi is connected with compassed floods, concealment in waters, and checking heaven and floods; Indra slays or overcomes this adversary and frees the waters.

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• The Hymns of the Rigveda, Complete 2 Volumes HYMN 162.J THE RIGVEDA. 215 / HYMN 170.) LHE RIGVEDA. 235 / ST 9 RENEE SFR / BOOK THE SECOND.; lines 17162-17339 confidence: high

  Indra slays Ahi, who is concealed in depths, is mysterious and a great enchanter, dwells deep within waters, and checks heaven and the floods from flowing.

  Indra's thunderbolt, bellowing, rain-cloud, and defeat of Vritra/Ahi are linked with thunder, fertilizing rain, and release or control of waters.

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• The Hymns of the Rigveda, Complete 2 Volumes HYMN 162.J THE RIGVEDA. 215 / HYMN 170.) LHE RIGVEDA. 235 / ST 9 RENEE SFR / BOOK THE SECOND.; lines 17162-17339 confidence: medium

  Indra hurls down magician Vritra who beleaguers the mighty river; heaven and earth tremble at his thunder; his bolt roars, he burns the monster, and after drinking Soma baffles Danava devices.

  Heaven and earth tremble at Indra's thunder in the Vritra episode, and the next hymn says the two worlds trembled before the breath of the just-born Indra.

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• The Hymns of the Rigveda, Complete 2 Volumes HYMN 162.J THE RIGVEDA. 215 / HYMN 170.) LHE RIGVEDA. 235 / ST 9 RENEE SFR / BOOK THE SECOND.; lines 17342-17501 confidence: medium

  Indra is identified as the one who fixed the staggering earth, set agitated mountains at rest, measured the middle region of air, and supported heaven.

  Indra fixes earth, steadies mountains, supports heaven, makes the universe tremble, and defeats demons or adversaries.

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• The Hymns of the Rigveda, Complete 2 Volumes HYMN 162.J THE RIGVEDA. 215 / HYMN 170.) LHE RIGVEDA. 235 / ST 9 RENEE SFR / BOOK THE SECOND.; lines 17504-17680 confidence: medium

  River banks yield to the deity’s might and give wealth; the deity fixes six directions and a fivefold view, and his victories reach afar.

  Indra smites the rain-withholding Vritra, defeats many named opponents, casts down castles or masses of foes, and is associated with river release or control.

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• The Hymns of the Rigveda, Complete 2 Volumes HYMN 162.J THE RIGVEDA. 215 / HYMN 170.) LHE RIGVEDA. 235 / ST 9 RENEE SFR / BOOK THE SECOND.; lines 17682-17862 confidence: medium

  “In the Trikadrukas he drank the Soma: then in its rapture Indra slew the Dragon.”

  Indra slays the Dragon after drinking Soma, establishes heaven and earth, and releases or directs the rivers.

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• The Hymns of the Rigveda, Complete 2 Volumes HYMN 162.J THE RIGVEDA. 215 / HYMN 170.) LHE RIGVEDA. 235 / ST 9 RENEE SFR / BOOK THE SECOND.; lines 17865-18045 confidence: medium

  Indra is said to make himself lord of living things, spread light over heaven and earth, close in turbid darkness, firm the hills, ordain the waters' downward rushing, uphold earth, and keep heaven from falling.

  The text says Indra spreads light over heaven and earth and closes in turbid darkness, in the same cluster of acts that stabilize the cosmos.

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• The Hymns of the Rigveda, Complete 2 Volumes HYMN 162.J THE RIGVEDA. 215 / HYMN 170.) LHE RIGVEDA. 235 / ST 9 RENEE SFR / BOOK THE SECOND.; lines 18048-18233 confidence: high

  Indra, cheered by meath and wielding thunder, rents Ahi who barred the waters; the rivers flow, and Indra the Dragon’s slayer sends waters to the ocean, gives the Sun life, and finds cattle.

  Indra wields thunder, defeats Ahi who barred the waters, and as Dragon-slayer sends the waters to the ocean.

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• The Hymns of the Rigveda, Complete 2 Volumes HYMN 162.J THE RIGVEDA. 215 / HYMN 170.) LHE RIGVEDA. 235 / ST 9 RENEE SFR / BOOK THE SECOND.; lines 18048-18233 confidence: medium

  Indra, cheered by meath and wielding thunder, rents Ahi who barred the waters; the rivers flow, and Indra the Dragon’s slayer sends waters to the ocean, gives the Sun life, and finds cattle.

  The waters flow after Ahi’s defeat; Indra sends the flood to the ocean, creates earth and waters for man, and is invoked as lord of floods.

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• The Hymns of the Rigveda, Complete 2 Volumes HYMN 162.J THE RIGVEDA. 215 / HYMN 170.) LHE RIGVEDA. 235 / ST 9 RENEE SFR / BOOK THE SECOND.; lines 18048-18233 confidence: medium

  Indra gives gifts to worshippers, slays Vritra, gives Strya to Etasa, gives Sushna to Kutsa, and demolishes Sambara’s ninety-nine castles for Divodasa.

  Indra demolishes Sambara’s ninety-nine castles, is called Fort-destroyer, scatters Dasa hosts dwelling in darkness, slaughters Dasyus, and casts down iron forts.

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• The Hymns of the Rigveda, Complete 2 Volumes HYMN 162.J THE RIGVEDA. 215 / HYMN 170.) LHE RIGVEDA. 235 / ST 9 RENEE SFR / BOOK THE SECOND.; lines 18236-18390 confidence: high

  Indra is said to have slain a furious fiend, made the light of Dawn, and aided sages who, by sacrifice, song, worship, and hymn, won kine and wealth; the note identifies the furious fiend as Vritra.

  Indra slays a fiend and frees the floods; Brihaspati’s sacrificial car drives away gloom, slays demons, cleaves the cattle-stall, and finds light.

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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: medium

  Indra unclosed the prisons of the waters, seized treasure in the mountain, slew the dragon Vritra, and raised the Sun in heaven; notes gloss the mountain as cloud, the treasure as fertilizing rain, and the Sun as freed from Vritra.

  Indra uncloses imprisoned waters, seizes treasure from the mountain, slays the dragon Vritra, and raises or frees the 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 4577-4717 confidence: high

  Indra is compared to a mountain on a firm basis; joying in Soma draughts, he forces the clouds and slays Vritra, the stayer of their flow.

  Indra slays or smites Vritra, described as a stayer of flow and rain-obstructer, and causes floods to flow for humans.

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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 4577-4717 confidence: high

  Indra “loosed his bolt with the swift rush of rain” and “rent in pieces Sushna’s firm-built forts.”

  Indra forces clouds, breaks Vala’s fences, rends Sushna’s forts, and causes floods or rain to flow.

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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 4720-4867 confidence: high

  The note explains the stayer or rain-obstructer as the demon Vritra and associates Indra with rain-giving clouds and obstruction of rain.

  Vritra is identified as rain-obstructer and Dragon; Indra strikes Vritra with a thunderbolt, and the passage associates the conflict with rain, flood, and waters of mid-air.

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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 4720-4867 confidence: medium

  Indra's might reaches earth, mid-air, and heaven, embraces flood and light, fills the region, makes things in due order, and smites Vritra with a spiky deadly bolt while the Maruts sing praise.

  Indra's greatness is described as exceeding cosmic bounds and making all things in due order in the context of fighting the stayer of rain.

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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 4870-5022 confidence: medium

  Indra, with a roar filling the woods, forces down stores that Sushna kept confined; the note calls Sushna a demon of drought.

  The passage describes waters stopped by darkness and an obstructer, rain-cloud hidden in Vrtra's side, and Indra smiting the obstructed rivers so that floods flow; it also describes Sushna confining stores until Indra forces them down.

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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 5025-5171 confidence: medium

  Indra fixes air’s region upon the framework of heaven and, in the light-winning war, smites Vritva dead and brings floods of rain.

  Indra uses thunder or bolt, defeats opponents, shatters cloud or barriers, and releases rain and obstructed floods; the note describes the conflict as against demons of the air for rain and light.

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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 5174-5336 confidence: medium

  Agni Vaisvanara is called Vritra's slayer, strikes down Dasyu, cleaves Sambara, and shatters fences; the note says Dasyu stayed the rain and that deeds usually ascribed to Indra are here attributed to Agni.

  Agni is called Vritra's slayer and is said to strike down the Dasyu, cleave Sambara, and shatter fences; the note says the Dasyu stayed the rain.

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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 5504-5671 confidence: high

  At Indra’s birth, earth and heaven are terrified, and mountains and monstrous creatures shake like dust before him.

  Indra receives thunder, smites foes and castles, kills Sushna, crushes Vritra, and rends Dasyus; his birth shakes cosmic and monstrous beings.

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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 6531-6717 confidence: high

  In Soma, the Brahman exalts thunder-armed Indra; the Soma-draught brought by the Hawk gladdens him, and he strikes Vritra from the floods. The note identifies the Dragon as the serpent Ahi, a demon of drought, and states that Soma was brought by a hawk or falcon.

  Indra, gladdened by Soma and armed with thunder, strikes Vritra/the Dragon/Ahi and releases or claims the obstructed waters.

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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 6720-6899 confidence: medium

  Indra is said to have slain Vritra and let loose the floods; the Pair of Worlds tremble in terror at Indra’s wrath.

  The Pair of Worlds, fixed and moving things, and Tvashtar tremble or shake at Indra’s wrath and shout during the Vritra conflict.

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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 6901-7100 confidence: medium

  Soma is pressed for Indra; tawny coursers bring him to Rishis' praise and sacrifice; he is called Slayer of Vritra and asked to mount his car as Bay Steeds are yoked by prayer.

  Indra is called Slayer of Vritra and kills ninety-nine Vritras; the note explains the opponents as demons who withheld rain and links their defeat to a thunderbolt.

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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 65059-65205 confidence: medium

  Swans/Vrishaganas come to the dwelling and praise Pavamana; Indu/Soma, bathed in milk, flows for Indra, excites strength, quells malignities, and slays demons. The note identifies the Swans as singers descended from the Rishi Vrishagana.

  Soma is said to slay demons and is asked to aim death-shafts at the figure who stays the waters, identified by the note as Vritra.

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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 31602-31800 confidence: medium

  “He grasped his thunderbolt to slay the Dragon” and loosed the youthful Waters so that they might flow.

  The passage repeatedly says Indra slays or subdues the Dragon, Vritra, Beast, Engulfer, or Danava with the thunderbolt, and that waters or floods are released, disgorged, or freed from obstruction.

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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 31803-32001 confidence: medium

  Indra pounds Namuchi’s head, a Disa takes women for weapons, Indra advances to fight the Dasyu, cows separated from calves are reunited by Indra and helpers, and Soma mixed by Babhru cheers Indra, who gives milch-kine in return.

  Indra defeats or drives away named adversaries, releases milky mothers from a cave, wins or stays waters, and dispels darkness with light.

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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 32560-32692 confidence: medium

  Surya is pierced through with darkness by Svarbhanu, and creatures look bewildered.

  The Sun is hidden by Svarbhanu’s darkness or magic, creatures are bewildered, and Indra and Atri counter the obscuration so that the Sun is found again.

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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 48615-48763 confidence: medium

  Indra is said to have crushed Sushna’s quick-moving castle with bolts and to have followed after light; the note glosses the castle as cloud and the light as something to find and bring back.

  Indra’s crushing of Sushna’s moving castle with bolts and his following after light form an allusive divine-combat pattern.

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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

  “The fiercely-moving Vritra’s head he severed with his thunderbolt / His mighty hundred-knotted bolt.”

  Indra’s thunderbolt defeat of Vritra is tied to the release of waters to the sea and the smiting of one who held back waters.

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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 50042-50227 confidence: medium

  Indra’s joy is said to spring from Soma-draughts; with it he smites a greedy fiend, helps named figures, stirs sunlight and sea, and drives Sindhu and the mighty floods like cars along the way ordained by Law.

  Indra’s Soma-linked joy is the force by which he smites a greedy fiend and drives Sindhu and the floods along the path ordained by Law.

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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 50229-50361 confidence: high

  “the thunder rests between his arms”; Indra “increased both Heaven and Earth,” ate “a thousand buffaloes,” and “consumeth with the rays of Surya the malicious man.”

  Indra is described as thunder-bearing and thunder-wielding, set foremost by the Gods, and as slaying Vritra, who is called the stayer of the floods.

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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: medium

  Sacrifice made Indra strong; he unrolled earth, made himself a diadem in heaven, spread firmament and realms of light in Soma's ecstasy, cleft Vala, revealed the hidden, drove forth cows for the Angirases, cast Vala down, and established luminous heaven.

  Indra spreads the firmament, establishes luminous realms, defeats Vala, Namuchi, Dasyus, and Vritras, wins waters, and wins or sends light.

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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: high

  The Kanvas are told to sing Indra’s deeds in Soma delight: he slew Anarsani, Sribinda, Pipru, and Ahisuva, loosed the floods, brought down lofty Arbuda’s dwelling-place, and burst open the stall of horses and cattle. The note calls the names demons of drought and Ahisuva a fiend.

  Indra slays named foes, identified in the note as demons of drought, and looses the floods; he also brings down a lofty dwelling and opens a stall of horses and cattle.

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• The Hymns of the Rigveda, Complete 2 Volumes HYMN 41.) PHE RIGVEDA, B11 / BOOK THE THIRD. / HYMN 1) THE RIGVEDA. B17 / HYUN 30,3 THE RIGVEDA, 345; lines 22136-22293 confidence: medium

  Indra is praised as Maghavan, Victor, Lord of a great host, and Stormer; he goes alone destroying Vritras and is called Vritra's slayer.

  Indra destroys Vritras, wields thunderbolt against foemen, crushes Kunaru, smites Vritra, and is invoked to kill hostile mortals and fiends.

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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

  Indra, supported by pressing-stones/libations and beams of day, hurls his broadest bolt against the Guileful One, identified as Vritra; as Sun he drives days away and brings them again.

  Indra hurls a broad bolt against the Guileful One, identified in the note as Vritra.

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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 43411-43574 confidence: high

  “Indra, thou settest free the many waters that were encompassed, Hero, by the Dragon.”

  Indra frees waters encompassed by the Dragon, rivers roll down, and he is also said to have slain Vritra.

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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 66186-66384 confidence: medium

  Soma is said to overpower Vritras, give supremacy in fight, generate the Sun, spread moisture, and produce a deathless god among mortal men for Law and Amrita.

  The passage says Soma overpowers Vritras, supports battle supremacy, chases demons, conquers foes, and subdues enemies with allies.

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• The Hymns of the Rigveda, Complete 2 Volumes HYMN 85.) THE RIGVEDA. B51 / AYMN. 87.) - THE RIGVEDA, 5AS / BOOK THE SIXTH. / HYMN 384 HE RIGVEDA. 597; lines 38699-38855 confidence: medium

  Indra, craving kine and accompanied by holy-minded comrades, rushes against the mountain, breaks the ridge of Vala, and subdues the Panis; the note identifies the comrades as Angirases and Vala as a demon concealing the cows of the Gods or rays of light.

  Indra breaks the never-broken ridge of Vala, subdues the Panis, and the note explains Vala as a demon who concealed the cows of the Gods or rays of light.

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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 37228-37401 confidence: high

  Indra is invited to drink Soma; he broke the cattle-stall, smote Vritra with thunder, is asked to make the Sun visible and food abundant, slaughter foes, and free cattle.

  Indra is thunder-wielding, smites Vritra and the assailing Dragon, and uses a bolt made by Tvashtar.

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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 37228-37401 confidence: high

  "Thou settest free the rushing wave of waters" and directed them down slopes toward the ocean.

  Indra frees rushing waters that had been encompassed and obstructed and sends them toward the ocean.

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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 37957-38118 confidence: medium

  Indra surpasses strong men and warriors, is lord of both armies' valour, is asked to be saviour and protector, and is given divine power for slaughtering Vritras and victory in battle.

  Indra is said to slaughter Vritras, ruin Sushna, cleave an invulnerable demon's head, slay Sambara and other named figures, and subdue fiends or hostile bands.

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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 38308-38487 confidence: high

  Indra's might is said to sunder earth and heaven; he is described as driving flocks to waters and is asked to smite many Vritras and Dasyus.

  Indra slays Abi who besieged the waters, cleaves passage for river floods, releases streams sea-ward, and is invoked to smite Vritras and Dasyus.

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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 38308-38487 confidence: high

  Indra cleaves passage for river floods, slays Abi who besieged the waters, releases streams sea-ward, breaks floods, portals, and mountain firmness, and engenders Sun, Heaven, and Morning.

  Indra is called a fort-destroyer, smites Sambara's hundred castles, and breaks forts and portals.

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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 79193-79359 confidence: medium

  “Let us two slaughter Vritra. Forth, O Soma! Thou art oblation.”

  Indra calls on Soma to slaughter Vritra, and later the waters turn away from Vritra in favor of another divine power.

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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 79581-79779 confidence: high

  The hymn says neither non-existent nor existent was then, with no air or sky, and asks whether water or unfathomed depth was there.

  The hymn denies prior existence, non-existence, air, sky, death, immortality, and day-night division, then describes darkness, chaos, void, and formlessness.

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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 84874-84971 confidence: medium

  At the sacrifice the gods and Asuras do the same acts and are even in strength; the gods see the silent praise, which the Asuras cannot follow, and it is called a silent essence.

  The gods and Asuras are opposed at the sacrifice; the Asuras intend to confuse it, and the gods protect and conclude it through the silent praise.

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• The Hymns of the Rigveda, Complete 2 Volumes HYUN 30,3 THE RIGVEDA, 345 / APMN 31. THE RIGVEDA. 347 / HYMN 36.) HE RIGVEDA. 357 / AIYMN 42.) THE RIGVEDA. 363; lines 23341-23538 confidence: medium

  Indra's tall Bays bear him; the strong Soma is described as what the Falcon brought when Indra longed for it. In its wild joy he stirs people and unbars cow-stalls. He is called a battle hero who slays Vritras and gathers riches. The note states the Soma was brought from heaven by a falcon and cites I.80.2 and I.98.6.

  Indra is praised for slaying Vritra or Vritras, bursting the cloud, breaking strongholds, driving floods, unbarring cow-stalls, and driving forth kine.

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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

  Waters are told to run forth after Indra’s battle with Vritra; Indra has sunk his bolt into Vritra’s vital part.

  Indra’s bolt strikes Vritra, and Indra calls for Vritra to be slain so that the rivers may be freed and flow at his command.

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• The Hymns of the Rigveda, Complete 2 Volumes HYUN 98.) THE RIGVEDA. 535 / AY MN 114.) THE RIGVEDA, 557 / AYALN 1221 THE RIGVEDA. 567 / HYMN 181) THE RIGVEDA., BRT; lines 79782-79968 confidence: medium

  Indra is asked to drive away enemies from all directions and provide wide shelter; the hymn also mentions offerings, worship grass, and sages seeking herds and horses strengthening Indra.

  Indra is invoked as slayer of foes, caster of the bolt, destroyer of the Dragon, disperser of enemies, and giver of safety.

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• The Hymns of the Rigveda, Complete 2 Volumes OE A IT TC LL / HYUN 74.) THE RIGVEDA, 2357 / HYMN 79.) IHE RIGVEDA. 235 / HYMN. 82.) FRE RIGVEDA. 290; lines 57134-57337 confidence: high

  Indra is the hero who hurls the bolt, breaks ninety-nine castles, and 'Slew Vritra and smote Ahi dead'; the note identifies the castles as cloud-castles of Sambara.

  Indra hurls the bolt, breaks ninety-nine castles, slays Vritra, smites Ahi, and is defender when the gods fear the dragon or monster.

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• The Hymns of the Rigveda, Complete 2 Volumes OE A IT TC LL / HYUN 74.) THE RIGVEDA, 2357 / HYMN 79.) IHE RIGVEDA. 235 / HYMN. 82.) FRE RIGVEDA. 290; lines 57546-57731 confidence: high

  Thrice-sixty Maruts are with Indra, strong and luminous; their host is a sharpened weapon, and Indra’s thunderbolt and wheel are invoked against weaponless godless Asuras.

  Indra is repeatedly framed as Vritra-slayer or victor over hostile powers and is credited with setting obstructed rivers flowing and winning floods enthralled by Dasas.

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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 gods take refuge in day and Asuras in night; they are equal in strength. Indra asks who will attack the Asuras with him through the night; the gods fear night, darkness, and death.

  Indra and the metres confront and repel Asuras through the night by rounds.

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• The Hymns of the Rigveda, Complete 2 Volumes PANCIKA III / ADHYAYA V / PANCIKA IV / PANCIKA V; lines 88915-89015 confidence: medium

  The gods and Asuras were in conflict over the worlds. By the sixth day the gods repelled the Asuras; wealth within reach was cast into the sea and then rescued by this metre. A repeated Pada is called a hook to fasten on, and the knower secures the wealth of an enemy and repels him from the worlds.

  The gods and Asuras are in conflict over the worlds, and the gods repel the Asuras by means associated with the sixth day.

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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 54919-55170 confidence: medium

  The fragment says the speakers take Soma, exalt the Maruts’ Lord, are allied with him, mention Rudras or clouds at the death of Vritra, and ask that gods with Indra at their head protect them.

  The passage alludes to Indra as Vritra-slayer, battle at Vritra’s death, Indra breaking a rocky hill or cloud containing rain treasure, and opening the stall of kine.

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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

  Indra is described as far away and yet a child who cleft the cloud by his voice, and as a very small boy who mounted a newly fashioned car and cooked a wild buffalo for his Mother and Sire.

  Indra is Vritra-slayer and thunderbolt-bearer; he cleaves the cloud and is asked to strike the Dasa and defeat hostile figures.

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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 56156-56374 confidence: high

  Indra is invoked girt by Maruts; with his Marut friends he cleaves Vritra's head with a hundred-knotted thunderbolt, rends Vritra, releases the waters of the sea, and wins the light of heaven to drink Soma.

  Indra, with the Maruts, cleaves and rends Vritra, after which the waters of the sea are released.

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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 53292-53471 confidence: medium

  Indra and Agni are addressed as conquerors who will give wealth by which the worshippers may overcome strong opposition, compared with Agni burning woods with wind.

  Indra-Agni are invoked as conquerors; the Dasa’s might is to be torn apart; rivers are released; Sushna’s brood is demolished and heavenly streams are won.

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• The Hymns of the Rigveda, Complete 2 Volumes ST 9 RENEE SFR / BOOK THE SECOND. / FEYMN 26.) THE RIGVEDA., 291 / HYMN 973 HE RIGVEDA, 298; lines 18923-19101 confidence: high

  Streams flow unceasingly to Indra, slayer of Ahi; Savitar is named; waters shine day after day; rivers flow to their goal after paths are cut according to Indra’s pleasure.

  Indra is named slayer of Ahi; waters and rivers flow in the same hymn; Indra casts his bolt and weapons at Vritra and subdues him.

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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 874-1072 confidence: medium

  Indra is called crusher of forts, wise, of unmeasured strength, sustainer of sacred rite, Thunderer, and Lord of thunder; he bursts Vala’s cave rich in cows while the Gods aid him.

  Indra is called Thunderer and crusher of forts, and he overthrows Sushna, whom the note identifies as a drought-causing drier-up ended by Indra before the rains.

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• The Hymns of the Rigveda, Complete 2 Volumes The Hymns of the Rigveda, Complete 2 Volumes / BOOK THE FIRST.; lines 239-376 confidence: medium

  The note says Indra and Vayu are conjointly addressed; Indra is a deity of the atmosphere who fights drought and darkness demons with a thunderbolt.

  Indra fights drought and darkness demons with a thunderbolt, is called the Vritras' slayer, and the Vritras are described as hostile atmospheric powers that shut up watery treasures in clouds.

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• The Hymns of the Rigveda, Complete 2 Volumes The Hymns of the Rigveda, Complete 2 Volumes / BOOK THE FIRST.; lines 379-573 confidence: medium

  “Thou, Indra, with the Tempest-Gods... / Foundest the kine even in the cave.”

  Indra and the Tempest-Gods find the kine in the cave, Indra bursts the mountain for the kine, and a note explains the kine as waters and light-beams held in a dark cloud cleft by lightning.

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• The Hymns of the Rigveda, Complete 2 Volumes The Hymns of the Rigveda, Complete 2 Volumes / BOOK THE FIRST.; lines 379-573 confidence: medium

  Singers, reciters, and choirs glorify Indra; Indra has two bay steeds, a word-yoked car, and is golden and thunder-armed.

  Indra is thunder-armed, bends his bolt at fiends, receives help from Tempest-Gods, and breaks or opens obstructing cave, mountain, and cloud imagery.

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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 69204-69392 confidence: high

  A riddle describes rivers flowing backward and lesser animals confronting greater ones; the response asks how to solve it and where the prosperous car advances.

  Stanzas pose and repeat riddling inversions: rivers run backward, lesser animals confront stronger ones, a hare swallows a razor, a clod sunders a mountain, and a calf eats a bullock.

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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

  “The drop of Soma juice effused flows onward with this stream... Rending strong places”

  Soma rends strong places, subdues enemies, slays fiends, is called Vritra-slaying, and rushes toward spoil-winning combat imagery.

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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 61521-61754 confidence: medium

  Pavamana/Indu is praised as thousand-eyed, filtered through fleecy cloth, streaming through fleece into jars, finding his way to Indra’s heart, and asked to bring seed with progeny.

  Soma reaches Indra’s heart and strengthens Indra to slaughter Vritra, who had compassed and stayed the mighty floods.

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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 73049-73230 confidence: high

  Brihaspati, with friends, is described as "bursting the stony barriers of the prison" and speaking in thunder to the cattle.

  The passage repeatedly links cattle with confinement in prison, rock, cave, or mountain and describes Brihaspati driving out bright cows and light from darkness; a note explicitly treats the lost cows as rays of light stolen by fiends of darkness.

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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 73049-73230 confidence: high

  "Indra with mighty strength hath cleft asunder the head of Arbuda the watery monster, / Slain Ahi, and set free the Seven Rivers."

  Indra cleaves Arbuda the watery monster, slays Ahi, and frees the Seven Rivers; the note identifies Ahi as the Dragon, Vritra or his brother.

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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 73597-73752 confidence: medium

  Indra, with friends and magic powers, assails the Dasyu and casts away "the gloomy mists, the darkness."

  Indra assails Dasyu, casts away mists and darkness, smites Namuchi, and makes pleasant God-ward paths for humans.

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• The Laws of Manu (Sacred Books of the East, Vol. 25) Chapter VII. / VII, 12. THE KING. 2 I J / LAWS OF MANU. / VII, 24. THE KING. 219; lines 17983-18078 confidence: high

  If the king failed to punish the punishable, the stronger would roast the weaker like fish on a spit; crow and dog would consume sacrificial food, ownership would fail, and lower persons would usurp higher places.

  The passage imagines the strong consuming the weak, ritual food violated, ownership failing, social ranks inverted, barriers broken, and people raging when punishment is absent or mistaken.

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• The Laws of Manu (Sacred Books of the East, Vol. 25) LAWS OF MANU / LAWS OF MANU. / Chapter I. / LAWS OF MANU.; lines 6794-6892 confidence: high

  The universe existed in the shape of Darkness, unperceived, without distinctive marks, beyond reasoning, unknowable, and as if wholly immersed in deep sleep.

  The pre-creation universe is described as Darkness, unperceived, lacking marks, unknowable, and as if in deep sleep.

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• The Laws of Manu (Sacred Books of the East, Vol. 25) LAWS OF MANU / LAWS OF MANU. / Chapter I. / LAWS OF MANU.; lines 6794-6892 confidence: medium

  The divine Self-existent, himself indiscernible, appears with irresistible creative power, makes the great elements and the rest discernible, and dispels darkness.

  The divine Self-existent appears, makes the great elements and the rest discernible, and dispels the darkness.

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• The Laws of Manu (Sacred Books of the East, Vol. 25) VIIT, 391. / VIII, 399- MISCELLANEOUS RULES. 323 / VIII, 412. MISCELLANEOUS RULES. 325 / IX, 2. DUTIES OF HUSBAND AND WIFE. 327; lines 23461-23480 confidence: medium

  The king should compel Vaisyas and Sudras to perform prescribed work; if these two castes swerve from their duties, they would throw the whole world into confusion.

  The king is charged with compelling Vaisyas and Sudras to perform prescribed work, and the passage states that their deviation from duty would throw the whole world into confusion.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION C / SECTION CI / SECTION CII / SECTION CIII; lines 38669-38713 confidence: high

  The celestials report Brahmanas killed at night and warn that if Brahmanas are destroyed, earth and heaven will come to an end; they ask Vishnu to protect all worlds.

  The celestials warn that if Brahmanas are destroyed, earth will be destroyed and heaven will cease.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION C / SECTION CI / SECTION CII / SECTION CIII; lines 38669-38713 confidence: high

  Vishnu says the fierce Kalakeyas, led by Vritra, devastated the universe; after Vritra was slain by thousand-eyed Indra, they entered the ocean, the abode of Varuna.

  The Kalakeyas hide in the ocean after Vritra's death and kill saints at night while protected by the sea.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCCXI / SECTION CCCXII / SECTION CCCXIII / FOOTNOTES; lines 57777-57849 confidence: low

  Yudhishthira has Sruti authority for saying air is the one pervading element of the universe.

  The passage mentions Vedic cosmogony in which air is the pervading element and space is spoken of as water.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCIX / SECTION CCX / SECTION CCXI / SECTION CCXII; lines 19868-19938 confidence: high

  Sacrifice and study cease; kings and Brahmanas are exterminated; religious rites, marriages, trade, agriculture, cattle tending, and ancestral ceremonies stop; towns and asylums become desolate and the earth is scattered with bones and skeletons.

  After sacrifice and study cease, the passage describes the stopping of religious rites, marriages, trade, agriculture, cattle tending, ancestral ceremonies, auspicious sounds, and the grieving of celestial bodies.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCLXVII / SECTION CCLXVIII / SECTION CCLXIX / SECTION CCLXX; lines 53352-53435 confidence: high

  Sesha is described as a thousand-hooded serpent of great splendour, and Narayana sleeps on the deep in darkness before awakening for creation.

  The universe is blank or reduced to one vast sea of water before Narayana/Vishnu initiates re-creation and raises Earth.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCLXXX / SECTION CCLXXXI / SECTION CCLXXXII / SECTION CCLXXXIII; lines 54614-54649 confidence: medium

  The encounter is compared to the gods and Asuras of old, and celestial weapons of great force distress the three worlds.

  The encounter of celestial weapons is said to distress the three worlds and their mobile and immobile creatures.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCXX / SECTION CCXXI / SECTION CCXXII / SECTION CCXXIII; lines 49562-49638 confidence: high

  Indra sees the Sun rising, Soma entering the Sun at new Moon, gods and Asuras fighting, red clouds and blood-red signs, Agni entering the Sun with oblations, the Sindhu flowing with fresh blood, and fiery-faced jackals crying to the Sun; he regards the conjunction as foreboding battle.

  The union of Sun and Moon, red skies, blood-flowing Sindhu, fiery jackals, and divine-Asura conflict are interpreted by Indra as foreboding a fearful battle.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCXXV / SECTION CCXXVI / SECTION CCXXVII / SECTION CCXXVIII; lines 21243-21294 confidence: medium

  Hundreds and thousands of creatures yell, flee, burn, hold relatives, fall into fire, roll on the ground, and perish.

  The passage describes mass death, roaring and yelling, a comparison to the churning of the ocean, flames reaching heaven, celestial anxiety, smoke, lightning, and a terrible spectacle.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCXXVI / SECTION CCXXVII / SECTION CCXXVIII / SECTION CCXXIX; lines 21385-21408 confidence: medium

  The falling mountain fragments looked like the sun, moon, and planets displaced from their positions and falling to earth.

  The falling mountain fragments are likened to the sun, moon, and planets displaced and falling to earth, and the passage opens with a comparison to universal dissolution.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCXXVII / SECTION CCXXVIII / SECTION CCXXIX / SECTION CCXXX; lines 50252-50320 confidence: low

  The Lord of riches with Guhyakas precedes Mahadeva; Sakra on Airavata follows; Amogha, Yakshas, Rakshasas, gods, Vasus, Rudras, Yama, Death, and diseases appear in the army procession.

  The army includes Yama, Death, diseases, waters, serpents, stars, planets, and other beings; after Skanda is dismissed, prodigies disturb the gods.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCXXVII / SECTION CCXXVIII / SECTION CCXXIX / SECTION CCXXX; lines 50322-50403 confidence: high

  The firmament blazes, the universe is confused, the earth quakes, darkness covers the world, and a fierce armed host appears before Sankara, Uma, the celestials, and Maharshis.

  The passage opens with blazing firmament, earth-quake, rumbling, darkness, universal confusion, and a divine/anti-divine battle.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CI / SECTION CII / SECTION CIII / SECTION CIV; lines 38716-38773 confidence: high

  Vindhya grows in wrath to obstruct the paths of the Sun and Moon; the assembled gods try unsuccessfully to dissuade him and go to Agastya.

  Vindhya increases in bulk from wrath and seeks to obstruct the paths of the Sun, Moon, and stars.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CII / SECTION CIII / SECTION CIV / SECTION CV; lines 38776-38822 confidence: medium

  The gods with Indra are amazed, praise the saint as protector, providence for men, and creator of worlds, say the universe may be saved from havoc by his favor, and celestial music and blossoms accompany his rendering the ocean waterless.

  The gods explicitly say the universe may be saved from havoc through the saint's favor, and the scene proceeds to the destruction of the Kalakeya demons.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CIV / SECTION CV / SECTION CVI / SECTION CVII; lines 38895-38983 confidence: medium

  The sons see a rift, dig with spades and pickaxes, distress the ocean as Varuna's abode, and kill or mutilate demons, snakes, Rakshasas, and many other beings.

  The sons dig and cut the ocean on all sides, distressing Varuna's abode and killing demons, snakes, Rakshasas, and other beings.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXLIX / SECTION CC / SECTION CCI / SECTION CCII; lines 47847-47929 confidence: medium

  Markandeya says that the world became water, creatures were destroyed, creation ended, and Vishnu lay in Yoga sleep on the wide hood of Sesha encircling the Earth.

  The passage describes the world becoming water, all creatures being destroyed, creation ending, and then the presence of Vishnu, the navel-born lotus, and Brahma.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXLVII / SECTION CLXLVIII / SECTION CLXLIX / SECTION CC; lines 47694-47776 confidence: medium

  Vishnu grants Utanka's request, says yoga power will appear in him for a great deed benefiting Heaven and the triple world, and identifies Dhundhu as a great Asura practicing fierce austerity to destroy the triple world.

  Dhundhu is described as a great Asura practicing fierce austerity with the object of destroying the triple world.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXLVIII / SECTION CLXLIX / SECTION CC / SECTION CCI; lines 47779-47844 confidence: high

  Utanka says his asylum is near Ujjalaka, a waterless sea of sands extending many yojanas, where Dhundhu, a chief Danava and son of Madhu and Kaitabha, dwells underground.

  Dhundhu dwells beneath the waterless sands, seeks sovereignty over celestials and the three worlds, and causes tremors, darkness, fire, and smoke when he wakes.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXLVIII / SECTION CLXLIX / SECTION CC / SECTION CCI; lines 47779-47844 confidence: high

  At the end of each year Dhundhu wakes and breathes; the earth with mountains, forests, and woods trembles, sand-clouds shroud the sun, and seven days of tremors, sparks, flames, fire, and smoke follow.

  Utanka says that at the end of every year Dhundhu wakes, breathes, and causes seven days of earth-trembling, sand-clouds, and fire-smoke phenomena.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXVII / SECTION CLXVIII / SECTION CLXIX / SECTION CLXX; lines 44306-44367 confidence: high

  Arjuna describes a shower of tree-sized crags, crushing them with arrows from Mahendra's weapon; the rocks become fiery dust, and a stronger shower of water covers the sky and directions while wind and Daitya roaring obscure perception.

  The attack consists of rock showers, fire, water torrents, wind, weapons, and darkness that obscure perception and destabilize the world of the battle.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXVII / SECTION CLXVIII / SECTION CLXIX / SECTION CLXX; lines 44306-44367 confidence: medium

  Dense darkness envelops the world; the steeds turn away, Matali falls from the car, his golden lash drops, and he repeatedly cries, asking where Arjuna is.

  Matali, after losing his senses in darkness, says the battle cannot be for any other purpose than destruction of the universe.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXVII / SECTION CLXVIII / SECTION CLXIX / SECTION CLXX; lines 44306-44367 confidence: high

  Arjuna creates an illusion of arms for the celestials; after the opponents' illusion is dispelled, Asuras spread new illusions, and the world alternately appears, darkens, disappears, and is submerged under water.

  The passage says the world now displays itself, is devoured by darkness, disappears from view, and is submerged under water during renewed illusion.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXVIII / SECTION CLXIX / SECTION CLXX / SECTION CLXXI; lines 44370-44440 confidence: high

  Arjuna says the Daityas fought invisibly with illusion; he fought with visible weapons and Gandiva shafts, and when the illusion was withdrawn he saw many slain enemies.

  Arjuna faces invisible enemies using illusion and terrain-disrupting attacks, then destroys them with Indra's thunderbolt weapon and mantras applied to the Gandiva.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXVIII / SECTION CLXIX / SECTION CLXX / SECTION CLXXI; lines 44370-44440 confidence: medium

  The horses struggle to move and leap into the sky; the Nivata-Kavachas cover the welkin with crags, and other Danavas enter the earth, seize the horses' legs and chariot wheels, and make the place seem like a mountain cavern.

  The demons cover the sky with crags, attack from inside the earth, and make Arjuna's place seem like a mountain cavern before the thunderbolt weapon breaks the assault.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXXI / SECTION CLXXII / SECTION CLXXIII / SECTION CLXXIV; lines 44644-44692 confidence: high

  Arjuna sits on the earth with a chariot image involving a mountain and bamboo trees, wears celestial armor, takes Gandiva and a divine conch-shell, and begins to exhibit the celestial weapons.

  Arjuna's setting of the celestial weapons coincides with trembling earth, disturbed waters, split rocks, hushed air, dimmed sun, non-flaming fire, and afflicted beings.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXXXIV / SECTION CLXXXV / SECTION CLXXXVI / SECTION CLXXXVII; lines 45900-45984 confidence: high

  Near the end, people become false in speech; sacrifices, gifts, and vows are done by representatives; Brahmanas, Sudras, Kshatriyas, and Vaisyas act contrary to expected order; Brahmanas abandon sacrifice, Vedic study, staff, deer-skin, prayers, and meditation while Sudras take up prayers and meditation.

  The signs preceding Universal Destruction include falsehood, ritual displacement, reversal of social duties, corrupt rule, bodily decline, famine, ecological disorder, and religious hypocrisy.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXXXIV / SECTION CLXXXV / SECTION CLXXXVI / SECTION CLXXXVII; lines 45985-46062 confidence: high

  The chastiser of Paka does not send seasonal rain; seeds do not all sprout; people take pleasure in envy and malice; the earth becomes full of sin; virtue is depleted.

  The passage links failed rains, failed crops, weakened virtue, social deceit, shortened lifespans, and public disorder with the end of an age.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXXXVI / SECTION CLXXXVII / SECTION CLXXXVIII / SECTION CLXXXIX; lines 46342-46425 confidence: high

  The Krita, Treta, Dwapara, and Kali ages are described by decreasing portions of morality, imaged as a bull's legs, and by decreasing life, energy, intellect, and strength.

  The passage presents the end of the yuga as a broad breakdown of morality, truth, social order, ritual practice, kinship norms, rulership, and trust.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXXXVI / SECTION CLXXXVII / SECTION CLXXXVIII / SECTION CLXXXIX; lines 46426-46509 confidence: high

  Sin increases, virtue fades, Brahmanas, Kshatriyas, and Vaisyas disappear, and all people become one common order without distinction.

  The passage repeatedly presents the end of the Yuga as marked by fading virtue, social-order collapse, mutual hostility, famine, violence, and general disorder.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXXXVI / SECTION CLXXXVII / SECTION CLXXXVIII / SECTION CLXXXIX; lines 46426-46509 confidence: high

  Fierce, carnivorous, intoxicated conduct marks the Yuga's end; flowers and fruits appear within flowers and fruits; clouds rain out of season; rites lose due order; Sudras quarrel with Brahmanas; Brahmanas flee under taxes; people flee to woody retreats and subsist on roots and fruits.

  The passage lists unseasonable rain, strange growth in flowers and fruits, blazing horizons, dim stars, inauspicious planets, agitated winds, meteors, and multiple suns as signs of the Yuga's end.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXXXVI / SECTION CLXXXVII / SECTION CLXXXVIII / SECTION CLXXXIX; lines 46510-46553 confidence: high

  At the end of the Yuga, conflagrations occur everywhere; the Sun is enveloped by Rahu; the deity of a thousand eyes showers rain unseasonably; crops do not grow abundantly.

  The passage clusters celestial disruptions, fire, crop failure, family violence, hunger, animal cries, abandonment of settlements, and wandering cries at the end of the Yuga.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXXI / SECTION CXXII / SECTION CXXIII / SECTION CXXIV; lines 40360-40430 confidence: medium

  After paralyzing Indra's arm, Chyavana recites sacred hymns, makes an offering on the fire, and attempts to destroy Indra.

  Through Chyavana's ascetic energy and fire rite, the enormous demon Mada appears with cosmic-scale features and rushes to devour Indra.

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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

  A violent wind with heavy shower raises dust and dry leaves, covering earth, air, and firmament; darkness prevents the Pandavas from seeing or speaking to one another.

  Wind, dust, leaves, darkness, breaking trees, and storm waters obscure earth, air, and firmament, and the travelers imagine heaven falling or earth and mountains splitting.

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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

  The raising causes great agitation; heaven, firmament, Earth, creatures, oceans, celestials, and sages are disturbed, and celestials with sages ask Brahma why the universe is in ferment.

  Heaven, firmament, Earth, oceans, celestials, sages, and created beings become agitated while Earth is being raised.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION IV / SECTION V / SECTION VI / SECTION VII; lines 2489-2569 confidence: medium

  Agni withdraws from ritual places; without Oms, Vashats, Swadhas, Swahas, and sacrificial fire, creatures are distressed and the three regions are confounded.

  Agni withdraws from ritual places, the three regions are confounded, and after Brahma's command Agni returns to his function and ceremonies resume.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION IX / SECTION X / SECTION XI / SECTION XII; lines 23118-23202 confidence: high

  Narada warns that the great sacrifice has many obstacles; Brahma Rakshasas obstruct sacrifices and search for loopholes; war and even destruction of the whole earth may result from a slight obstacle.

  Narada says Rajasuya has many obstacles, that Brahma Rakshasas obstruct sacrifices, and that a slight obstacle may lead to war and the ruin of the whole earth.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION IX / SECTION X / SECTION XI / SECTION XII; lines 30139-30223 confidence: medium

  Arjuna says Krishna floated on primordial waters and then became Hari, Brahma, Surya, Dharma, Dhatri, Yama, Anala, Vasu, Vaisravana, Rudra, Kala, firmament, earth, and the ten directions.

  Krishna is said to have floated on primordial waters and then become numerous deities, cosmic regions, earth, firmament, and directions.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION IX / SECTION X / SECTION XI / SECTION XII; lines 30390-30412 confidence: medium

  Vasudeva says he will exert his powers for the sons of Pandu, promises Draupadi will again be queen of kings, and says his words will not fail even if the heavens, Himavat, earth, or ocean undergo impossible disruption.

  Vasudeva frames the certainty of his words with impossible cosmic disruptions: falling heavens, splitting Himavat, rent earth, and dried ocean waters.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LIX / SECTION LX / SECTION LXI / SECTION LXII; lines 27221-27252 confidence: high

  "Gambling is the root of dissensions. It bringeth about disunion. Its consequences are frightful."

  The passage repeatedly connects gambling with dissension, disunion, fierce enmity, confusion, war, and destruction among related groups.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LX / SECTION LXI / SECTION LXII / SECTION LXIII; lines 6398-6463 confidence: low

  Vishnu is born of Devaki through Vasudeva for the benefit of the three worlds; he is described as deathless, creator, all-pervading, Om, floating on waters before creation, and incarnate among the Andhaka-Vrishnis for the increase of virtue.

  Vishnu is described as floating on waters before creation and as the source and creator of the universe.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXI / SECTION LXII / SECTION LXIII / SECTION LXIV; lines 6515-6597 confidence: high

  Asuras and sons of Diti, repeatedly defeated by sons of Aditi and deprived of heaven, are born on earth in kingly lines and among animals, Rakshasas, elephants, deer, and other creatures.

  Asuras defeated in heaven are born on earth in royal and creaturely forms; because of them the earth becomes unable to support herself, and they oppress and kill beings.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXI / SECTION LXII / SECTION LXIII / SECTION LXIV; lines 6515-6597 confidence: medium

  Asuras and sons of Diti, repeatedly defeated by sons of Aditi and deprived of heaven, are born on earth in kingly lines and among animals, Rakshasas, elephants, deer, and other creatures.

  The sons of Diti and other Asuras, deprived of sovereignty and heaven by the sons of Aditi, are born on earth, including among kingly lines.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXI / SECTION LXII / SECTION LXIII / SECTION LXIV; lines 6599-6642 confidence: medium

  The Earth is oppressed by mighty Asuras and burdened by Danavas of great strength and energy.

  The Earth is oppressed and burdened by Asuras and Danavas and seeks Brahman's protection, prompting a divine plan to relieve her burden.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXIII / SECTION LXIV / SECTION LXV / SECTION LXVI; lines 6847-6930 confidence: medium

  The passage names Dhatri, Vidhatri, Lakshmi among lotuses, Lakshmi's sky-ranging horses, Divi's marriage to Varuna and children, and the birth and offspring of Adharma and Niriti.

  Adharma is born when creatures begin devouring one another, and the line associated with Niriti includes fear, terror, death, and Rakshasas.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXIV / SECTION LXV / SECTION LXVI / SECTION LXVII; lines 7028-7108 confidence: medium

  Duryodhana is born from a portion of Kali and is blamed for slaughter, waste of the earth, and the flame of hostility; his hundred brothers beginning with Duhasasana are identified with Rakshasas, sons of Pulastya; Yuyutsu is born of a Vaisya wife.

  Duryodhana is born from a portion of Kali and is blamed for slaughter, waste of the earth, and the growth of hostility.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXVII / SECTION LXXVIII / SECTION LXXIX / SECTION LXXX; lines 28839-28926 confidence: high

  Enraged by Draupadi's ill treatment, the Brahmanas do not perform the evening Agnihotra ceremony.

  After Draupadi's ill treatment, the passage lists ritual interruption, winds like universal dissolution, thunderstorm, meteors, an eclipse by Rahu, burning chariots, fallen flagstaffs, and ominous animal cries.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXX / SECTION LXXXI / SECTION LXXXII / SECTION LXXXIII; lines 36599-36682 confidence: medium

  At Saptasaraswata, Mankanaka obtained ascetic success; after cutting his hand with Kusa grass, vegetable juice flowed instead of blood, and his dance caused mobile and immobile creatures to dance with him.

  Mankanaka’s dance spreads to all mobile and immobile creatures, after which gods and Rishis ask Mahadeva to stop the Rishi from dancing.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XCI / SECTION XCII / SECTION XCIII / SECTION XCIV; lines 9795-9878 confidence: medium

  While Samvarana rules, people are lost through famine, pestilence, drought, and disease; the Bharata princes are beaten, and the Panchalas invade and defeat the Bharata prince with ten Akshauhinis.

  During Samvarana's rule there is loss of people from famine, pestilence, drought, and disease, followed by defeat at the hands of invading Panchalas.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XCIX / SECTION C / SECTION CI / SECTION CII; lines 38607-38666 confidence: medium

  The Kalakeyas resort to the watery abode of Varuna and begin operations for the destruction of the universe, attacking Munis at night in retreats and sacred spots.

  The Kalakeyas resort to the waters, hide in the sea by day, attack at night, and their acts are described as destruction of the universe.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XCVIII / SECTION XCIX / SECTION C / SECTION CI; lines 38545-38604 confidence: medium

  Indra, armed with the Vajra and supported by celestials, approaches Vritra, who occupies earth and heaven and is guarded by huge-bodied Kalakeyas compared to gigantic mountains.

  Vritra occupies earth and heaven, frightens the gods, and shakes cosmic regions; Indra is strengthened by Vishnu, gods, and Brahmarshis before killing him.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XIX / SECTION XX / SECTION XXI / SECTION XXII; lines 3300-3332 confidence: medium

  The Ocean is a receptacle of waters, suddenly agitated by wind, roaring, filled with fishes, makaras, diverse creatures, and horrible monsters, and described as inaccessible, deep, and terrible.

  The Ocean is vast, suddenly agitated, roaring, deep, filled with monsters and diverse beings, and associated with gems, Varuna, Nagas, Asuras, subterranean fire, amrita, holy waters, rivers, waves, and flames.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XLIV / SECTION XLV / SECTION XLVI / SECTION XLVII; lines 33425-33505 confidence: medium

  Indra says the Rishis were born on earth to lighten its burden and describes the Nivatakavachas, boon-proud Asuras or Danavas in the nether regions, who injure and threaten the gods.

  The Nivatakavachas are described as Asuras or Danavas in the nether regions, injuring the gods and planning their destruction while the celestials cannot fight them successfully.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XLVI / SECTION XLVII / SECTION XLVIII / SECTION XLIX; lines 26320-26411 confidence: medium

  Janamejaya asks how the dice game happened, who approved or forbade it, and calls it “the cause of the destruction of the world.”

  The dice game is framed as causing sorrow and destruction, while Dhritarashtra says dice sow dissensions and dissensions ruin a kingdom.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XVII / SECTION XVIII / SECTION XIX / SECTION XX; lines 30818-30903 confidence: medium

  When the illusion is ineffective, Salwa contests with mountain peaks; darkness and light, fair and gloomy day, heat and cold alternate, and showers of coals, ashes, and weapons occur; Vasudeva destroys the illusion by counter-illusion.

  The battlefield alternates between darkness and light, heat and cold, and the sky appears filled with many suns, moons, and stars so that day, night, and directions cannot be distinguished.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XVIII / SECTION XIX / SECTION XX / SECTION XXI; lines 3250-3297 confidence: medium

  On the way the sisters see the Ocean, described as a vast, deep, roaring receptacle of waters filled with large fishes, makaras, tortoises, crocodiles, and other fierce aquatic creatures.

  The Ocean is vast, dark, roaring, unfathomable, filled with monsters, sacred, source of nectar, and home or refuge of divine and semi-divine beings.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXIII / SECTION XXIV / SECTION XXV / SECTION XXVI; lines 3533-3557 confidence: medium

  The rainstorm creates vast water, waves, cloud-roar, lightning, wind, and agitation; the sky appears like the end of a Yuga and as if dancing in madness.

  The storm-darkened sky is compared to the end of a Yuga and to dancing in madness amid thunder, lightning, wind, and waves.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXVII / SECTION XXVIII / SECTION XXIX / SECTION XXX; lines 31618-31703 confidence: medium

  Draupadi says God's illusion confounds creatures and "maketh creatures slay their fellows."

  God's illusion is said to confound creatures and make them slay their fellows; God is also said to create and destroy by means of creatures.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXVII / SECTION XXVIII / SECTION XXIX / SECTION XXX; lines 3850-3898 confidence: high

  "Various omens began to appear among the gods"; Indra's thunderbolt blazes, meteors fall with flame and smoke, and divine weapons spend force against one another.

  The passage lists abnormal disturbances in the divine realm: meteors, roaring cloudless sky, weapons turning against one another, blood showers, fading garlands, and fear among the gods.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXXVIII / SECTION XXXIX / SECTION XL / SECTION XLI; lines 25594-25637 confidence: medium

  Vaisampayana narrates that Bhima grows angry at Sisupala's harsh words; his lotus-like eyes become extended and copper-red, and the monarchs see three wrinkles on his forehead likened to Ganga currents on a treble-peaked mountain.

  Bhima's wrath is described with images of reddened eyes, Ganga-like forehead lines, and a face resembling Death at the end of the Yuga prepared to swallow creatures.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 TRANSLATOR'S PREFACE / THE MAHABHARATA / ADI PARVA / SECTION I; lines 278-375 confidence: medium

  “there came into being, as the primal cause of creation, a mighty egg, the one inexhaustible seed of all created beings”

  Before the egg appears, the world is described as without brightness or light and enveloped in total darkness.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 BHISHMA PARVA / SECTION I / SECTION II / SECTION III; lines 23037-23122 confidence: high

  Vyasa opens by describing abnormal births, sexual disorder, unseasonable tree growth, and women giving birth to monsters.

  The passage links monstrous births, cross-species births, multi-limbed animals, and impossible infant behavior with dire consequences.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 BHISHMA PARVA / SECTION I / SECTION II / SECTION III; lines 23037-23122 confidence: high

  Ketu, a comet, Mars, Jupiter, Saturn, Venus, Rahu, the Sun, the Moon, and constellations appear in ominous positions; Vyasa says these signs bode the destruction of the Kurus and mischief to both armies.

  Planets, comets, constellations, Rahu, Ketu, the Sun, and the Moon appear in abnormal or afflicting configurations, and the text explicitly says unusual eclipses forebode great slaughter.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 BHISHMA PARVA / SECTION I / SECTION II / SECTION III; lines 23037-23122 confidence: high

  All-season crops cover the earth; barley and paddy are unnaturally abundant; kine yield only blood when milked; bows and swords emit light; weapons, water, mail, and standards become fire-colored.

  Milk from cows becomes blood, clouds rain blood, rivers become bloody, and Rakshasas drink blood without satiety.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 BHISHMA PARVA / SECTION I / SECTION II / SECTION III; lines 23123-23197 confidence: high

  Night, thick gloom, and expected evil consequences are described; Great Rishis are said to declare that the earth drinks the blood of thousands of kings.

  The passage gathers signs of disorder in darkness, earth, mountains, oceans, winds, trees, ritual fire, war standards, crows, elephants, and horses before predicted slaughter.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 BHISHMA PARVA / THE MAHABHARATA / BHISHMA PARVA / SECTION I; lines 22857-22956 confidence: high

  Dust hides the sun; a black cloud showers flesh and blood; wind carries stony nodules; the armies stand like agitated oceans, and their encounter is compared to two oceans at the end of a Yuga.

  Before combat, the passage describes darkness from dust, a black cloud raining flesh and blood, and a stony wind afflicting combatants.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 BHISHMA PARVA / THE MAHABHARATA / BHISHMA PARVA / SECTION I; lines 22857-22956 confidence: medium

  Dust hides the sun; a black cloud showers flesh and blood; wind carries stony nodules; the armies stand like agitated oceans, and their encounter is compared to two oceans at the end of a Yuga.

  The encounter of the armies is compared to two agitated oceans when the end of the Yuga has arrived.

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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: high

  The Kuru host without Devavrata is compared to a herd without a herdsman, a starless firmament, blasted crops, a dried river, the Asura host after Vali, a mate-less roe among wolves, a mountain cave whose lion is killed, and a frail boat tossed by an ocean tempest.

  The Kuru host deprived of Devavrata is described through repeated images of loss and as panic-stricken and helpless.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION C / SECTION CI / SECTION CII / SECTION CIII; lines 33533-33613 confidence: medium

  Partha shoots the Vayavya weapon against the Trigarta division; a wind arises, agitates the welkin, fells many trees, and smites hostile troops.

  The Vayavya weapon raises destructive wind and disorder; Drona's Saila weapon causes the wind to abate and the ten quarters to become calm.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION C / SECTION CI / SECTION CII / SECTION CIII; lines 47218-47294 confidence: medium

  Kuru warriors blow conchs; Arjuna blows Devadatta and Krishna blows Panchajanya; the sounds fill earth, sky, and the ten directions, with drums and other instruments sounding as well.

  The conch blasts and instruments fill sky, earth, and the directions, frighten the Kuru host, and are compared to end-of-Yuga terrors.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CI / SECTION CII / SECTION CIII / SECTION CIV; lines 33616-33701 confidence: high

  Cars lacking riders or charioteers, elephants without riders, and decorated steeds run through the battlefield; elephants, cars, and steeds crush soldiers, animals, and vehicles.

  Riderless cars, elephants, and horses run uncontrolled and crush soldiers, animals, and vehicles in many ways.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CII / SECTION CIII / SECTION CIV / SECTION CV; lines 33720-33795 confidence: medium

  Susarman's troops, slaughtered by Partha as if by Death at the end of the Yuga, flee in panic, abandoning steeds, cars, elephants, and weapons, despite orders from Susarman and other kings.

  The slaughtered warriors are compared to those struck by Death himself at the end of the Yuga.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CIV / SECTION CV / SECTION CVI / SECTION CVII; lines 33870-33939 confidence: medium

  The Pandavas cannot rally car-warriors afflicted by Bhishma's arrows; the host breaks so completely that no two persons flee together, and the Pandava army utters loud cries of woe.

  During the rout, the army breaks apart, no two flee together, and kin and friends strike one another under fate.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CIV / SECTION CV / SECTION CVI / SECTION CVII; lines 47596-47659 confidence: medium

  From the sky fall thousands of arrows and many weapons, including darts, lances, maces, short arrows, scimitars, swords, and thunders.

  Weapons fall from the sky in great number and kill soldiers, elephants, steeds, and foot-soldiers.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CIV / SECTION CV / SECTION CVI / SECTION CVII; lines 47596-47659 confidence: high

  The downpour kills Pandava forces and animals; a river is described with blood as water, cars as eddies, elephants as alligators, umbrellas as swans, flesh and marrow as mire, and severed arms as snakes.

  The passage develops an extended image of a river whose waters are blood and whose features are made of chariots, animals, flesh, marrow, and severed limbs.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CL / SECTION CLI / SECTION CLII / SECTION CLIII; lines 53243-53331 confidence: high

  As the warriors proceeded, the night became pitch dark; many warriors, elephants, steeds, and foot-soldiers died; jackals with blazing mouths and owls on Kaurava standards inspired or foreboded fear.

  The battle occurs in pitch darkness with dust, blood, uproar, fear, madness, and inability to distinguish friend from foe.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CL / SECTION CLI / SECTION CLII / SECTION CLIII; lines 53243-53331 confidence: medium

  The host is described as a destructive tempest: Duryodhana as gust of wind, cars and elephants as dry clouds, instruments as thunder, bows as lightning, shafts as downpour, weapons as gusts, and no shelter from it.

  The host is described as a shelterless tempest of clouds, thunder, lightning, downpour, and winds, with Duryodhana, Drona, and the Pandavas placed within the imagery.

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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 53529-53612 confidence: medium

  Arjuna asks Govinda to drive toward Drona; Bhima orders Visoka to do the same; allied warriors follow, and a terrible battle begins with a sea-like uproar.

  Ghatotkacha is compared to the mace-armed Destroyer at universal dissolution, and the battle is described through violent sea, storm, weapon-shower, and terror images.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CLII / SECTION CLIII / SECTION CLIV / SECTION CLV; lines 53801-53859 confidence: medium

  Elephants fall like crestless mountains; severed elephant trunks resemble moving snakes; the earth with golden staves and royal umbrellas is likened to the firmament at the end of the Yuga.

  The devastated earth is compared to the firmament at the end of the Yuga and later to an impassable expanse strewn with mountain summits.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CLIII / SECTION CLIV / SECTION CLV / SECTION CLVI; lines 53919-53966 confidence: medium

  Drona invokes the Brahma weapon; thick gloom prevents observation, all creatures are frightened, Yudhishthira baffles it with his own Brahma weapon, and warriors applaud both bowmen.

  When the Brahma weapon is raised, the observers are enveloped in thick gloom and all creatures are frightened.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CLIV / SECTION CLV / SECTION CLVI / SECTION CLVII; lines 19231-19309 confidence: high

  At the installation, fierce portents appear: a bloody shower from a cloudless sky, whirlwinds, earthquakes, elephant-roars, incorporeal voices, meteoric flashes, and howling jackals foreboding calamity.

  A cloudless bloody shower, whirlwinds, earthquakes, voices, meteoric flashes, and jackals appear when Bhishma is installed, and the passage says the jackals forebode great calamity.

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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 19835-19890 confidence: medium

  The message says Yudhishthira boasts before facing Bhishma, Karna, Salya, and Drona, and uses Gandhamadana, Sumeru, heaven falling, and reversed Yugas as impossibility images.

  The message treats Yudhishthira's hoped-for success as comparable to ascending Gandhamadana, wind bearing away Sumeru, heaven falling to earth, or the Yugas being reversed.

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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 54641-54667 confidence: medium

  Sanjaya says that during a fierce battle the world was enveloped in darkness and dust; combatants could not see each other and fought by conjecture and uttered names.

  The passage describes darkness and dust covering the world, inability to see, panic, flight, and mutual slaughter during battle.

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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

  The Kaurava army shines at night: five lamps on each car, three on each elephant, one on each horse, and foot-soldiers with oil-fed lamps; Drona in golden armor is compared to fire and the midday sun.

  The encounter is described through tempest imagery, while the armies and warriors blaze with fiery and solar radiance.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CLVII / SECTION CLVIII / SECTION CLIX / SECTION CLX; lines 19483-19534 confidence: medium

  Sanjaya asks Dhritarashtra to hear of the impending slaughter and world-destruction in battle, compares man to a wooden machine, and lists three opinions about acts: ordained by God, caused by free will, or caused by past lives.

  Sanjaya refers to the impending slaughter and to the destruction of the world in the fierce battle.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CLVII / SECTION CLVIII / SECTION CLIX / SECTION CLX; lines 54485-54526 confidence: medium

  "the earth seemed as if covered with moving snakes"; the battlefield looked like "the firmament at the end of the Yuga" with suns, moons, and stars.

  The battlefield is compared to the firmament at the end of the Yuga, and the host breaks while the world is enveloped in gloom.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CLVIII / SECTION CLIX / SECTION CLX / SECTION CLXI; lines 19803-19832 confidence: medium

  The speaker says his army is a 'veritable main' and elaborates the image with named warriors as fish, snake, current, alligator, whirlpools, fire-emitting equine head, waves, whale, waters, gale, gulfs, water-elephants, crocodile, submarine rock, depth, and shores.

  The army is figured as a main or surging ocean filled with dangerous beings and weapon-waves into which the opponent will plunge.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CLXI / SECTION CLXII / SECTION CLXIII / SECTION CLXIV; lines 54835-54920 confidence: medium

  Sanjaya describes a "terrible nocturnal engagement" with "indiscriminate carnage" and reports Yudhishthira's order: "Proceed ye against Drona only, for slaying him!"

  The engagement is described as terrible, nocturnal, and filled with indiscriminate carnage, with mass killing among elephant riders, horsemen, and other fighters.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CLXII / SECTION CLXIII / SECTION CLXIV / SECTION CLXV; lines 55009-55058 confidence: medium

  Bhima thinks Suyodhana has been slain in the night darkness, roars like a lion, and challenges the Kauravas; the warriors think the king is slain and cry out.

  The fighting occurs amid night darkness and thick gloom, with combatants on both sides striking and killing one another.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CLXIX / SECTION CLXX / SECTION CLXXI / SECTION CLXXII; lines 55623-55706 confidence: high

  The Pandava host flees at night in sight of its leading warriors, throws down blazing torches, and darkness prevents sight; Kaurava light allows the flight to be seen, while Drona and Karna pursue with arrows.

  The passage emphasizes rout, darkness, dust, inability to see, combatants guided only by spoken names, and alternating silence and uproar in a night battle.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CLXVI / SECTION CLXVII / SECTION CLXVIII / SECTION CLXIX; lines 55266-55350 confidence: medium

  "that night became, as it were, death-night (of all creatures)."

  The night battle is described as terrifying, fear-inspiring, and like a death-night of all creatures, with mass confusion of troops.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CLXVI / SECTION CLXVII / SECTION CLXVIII / SECTION CLXIX; lines 55351-55364 confidence: high

  "none of the combatants, O Bharata, could know the warriors of his own side."

  The night battle removes recognition and social regard, leading fathers, sons, friends, relatives, allies, and foes to slay their own people.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CLXVII / SECTION CLXVIII / SECTION CLXIX / SECTION CLXX; lines 55453-55512 confidence: medium

  The twang of Gandiva and rattle of Arjuna's car are heard; Karna tells Duryodhana that Arjuna is slaughtering warriors, breaking troops, and dispersing the army like clouds in wind and like a boat broken on the ocean.

  Karna describes the army breaking, dispersing like clouds in wind, warriors fleeing or falling, and many simultaneous battle sounds around Arjuna's car.

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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 55959-56042 confidence: medium

  Ghatotkacha is seen surrounded by armed Rakshasas; their roars terrify elephants and combatants, and rocks, stones, iron wheels, darts, lances, spears, Sataghnis, and axes fall until many flee, while Karna alone does not tremble.

  The illusionary Rakshasa force produces an incessant fall of rocks, stones, wheels, darts, lances, spears, Sataghnis, and axes, causing many battlefield figures to flee.

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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 56495-56578 confidence: high

  The Rakshasa creates a fierce illusion in the sky: red clouds like blazing fire, lightning, blazing brands, and roars like thousands of drums.

  Ghatotkacha’s illusion manifests as fire-like clouds that rain many weapons, rocks, and thunderbolts, causing disorder and devastation in the army.

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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 57050-57137 confidence: medium

  In the terrible night, warriors and animals are worn out and sleepy; some lie down on elephants, cars, horses, or the ground; some are slain asleep, while others, senseless or dreaming, kill comrades as well as foes.

  Darkness, exhaustion, and sleep make warriors unable to distinguish action clearly; some kill their own comrades as well as enemies.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CLXXXII / SECTION CLXXXIII / SECTION CLXXXIV / SECTION CLXXXV; lines 21690-21756 confidence: high

  During the combat Bhishma shoots Rama with a powerful, swift, heart-piercing arrow; Rama's bow loosens from his grasp, and he falls on his knees unconscious.

  Rama's unconscious fall is accompanied by blood-rain, meteors, thunder, eclipse by Rahu, rough winds, earthquake, carrion birds, jackals, blazing horizons, and unstruck drums, which the passage calls frightful evil omens.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CLXXXIV / SECTION CLXXXV / SECTION CLXXXVI / SECTION CLXXXVII; lines 57393-57478 confidence: medium

  During carnage on a field like a crematorium, clouds of dust shroud named warriors, armies, earth, sky, directions, and terrain; all think night has returned; warriors kill friends and foes by touch; wind dispels the dust and blood drenches it; blood-bathed troops are compared to Parijata forest.

  Dust makes night seem to return, obscures directions and terrain, and causes fighters to kill friends and foes alike by touch.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CLXXXIV / SECTION CLXXXV / SECTION CLXXXVI / SECTION CLXXXVII; lines 57479-57505 confidence: medium

  The battlefield is filled with severed limbs and heads, weapons, armour, broken cars, slain elephants, frightened driverless steeds, fallen standards, ornaments, crowns, jewels, cuirasses, collars, and head-gear gems.

  The passage enumerates dismembered bodies, weapons, armour, broken vehicles, slain elephants, frightened driverless horses, and royal ornaments scattered across the field.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CLXXXV / SECTION CLXXXVI / SECTION CLXXXVII / SECTION CLXXXVIII; lines 57559-57623 confidence: medium

  Drona invokes the Brahma weapon; earth with mountains, waters, and trees trembles, fierce winds blow, seas swell, and combatants and other creatures become fearful.

  The Brahma weapon causes trembling earth, agitated waters and seas, fierce winds, and fear among creatures before being pacified.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXCI / SECTION CXCII / SECTION CXCIII / SECTION CXCIV; lines 58213-58292 confidence: high

  After Drona's fall, the Kurus are afflicted, deprived of their leader, broken, routed, tearful, fearful, and gathered around Duryodhana; they are said to resemble Daityas after Hiranyaksha's fall.

  Drona's death deprives the Kurus of their leader and is followed by grief, fear, disorder, and mass flight from the battlefield.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXCI / SECTION CXCII / SECTION CXCIII / SECTION CXCIV; lines 58213-58292 confidence: medium

  The fall of Bharadwaja's son is compared to the sun dropping to earth, the ocean drying up, Meru being transplanted, and Vasava being defeated; Kauravas flee after seeing Drona of the golden car slain.

  Drona's fall is likened to the sun falling, the ocean drying, Meru being transplanted, and Vasava being defeated.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXCIII / SECTION CXCIV / SECTION CXCV / SECTION CXCVI; lines 58403-58488 confidence: medium

  Sanjaya reports that Drona's son hears of Drona's slaughter by Dhrishtadyumna, is filled with grief and rage, seems to blaze like the Destroyer at the end of a Yuga, wipes tears, sighs hotly, and speaks to Duryodhana.

  Drona's son is twice compared with destructive end-of-Yuga imagery while enraged and while promising to grind enemy troops.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXCIV / SECTION CXCV / SECTION CXCVI / SECTION CXCVII; lines 58508-58565 confidence: high

  After the Narayana weapon is invoked, winds, rain, thunder in a cloudless sky, earthquake, swollen seas, reversed rivers, splitting mountains, darkness, an obscured sun, ominous animals, carnivores, and fear among gods, Danavas, and Gandharvas are reported.

  The Narayana weapon's invocation coincides with storms, earthquake, swollen and reversed waters, splitting mountains, darkness, and widespread fear.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXCIV / SECTION CXCV / SECTION CXCVI / SECTION CXCVII; lines 58508-58565 confidence: high

  After the Narayana weapon is invoked, winds, rain, thunder in a cloudless sky, earthquake, swollen seas, reversed rivers, splitting mountains, darkness, an obscured sun, ominous animals, carnivores, and fear among gods, Danavas, and Gandharvas are reported.

  The passage emphasizes impossible or adverse signs: thunder in a cloudless sky, rivers running contrary, obscured sun, animals passing on the left, and predatory creatures arriving at the battlefield.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXCIX / SECTION CC / SECTION CCI / SECTION CCII; lines 59694-59777 confidence: high

  Mahadeva destroys Daksha's sacrifice in wrath, shoots an arrow, roars, causes fear among gods, Asuras, and Rishis, disturbs waters, earth, mountains, directions, Nagas, darkness, and luminaries, and tears out Surya's teeth while Surya eats the principal oblation.

  Mahadeva's anger is accompanied by agitated waters, trembling earth, splitting mountains, stupefied directions and Nagas, darkness over the universe, and loss of luminary splendor.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXCVIII / SECTION CXCIX / SECTION CC / SECTION CCI; lines 59351-59396 confidence: medium

  Fiery arrows issue in the sky and surround Partha; meteors fall, gloom and darkness cover the host and directions, Rakshasas and Pisachas cry out, winds blow, ravens croak, clouds shower blood, and beings become uneasy.

  The passage describes darkness in all directions, meteors, blood-raining clouds, inauspicious winds, uneasy beings, and perturbed elements after the weapon is released.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXCVIII / SECTION CXCIX / SECTION CC / SECTION CCI; lines 59398-59451 confidence: medium

  The Pandava army burns in battle; the opposing soldiers rejoice, shout, and blow trumpets; darkness envelops the world so the Pandava army with Savyasachin cannot be seen.

  Darkness envelops the world in battle; Arjuna invokes the Brahma weapon, after which the darkness is dispelled and the compass becomes clear and bright.

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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: medium

  As both armies rush against each other, the earth shakes, the divisions mingle, and a tremendous din arises with conchs and leonine shouts.

  The battle is described through earth-shaking, cloud-like dust, weapon-lightning, roaring sounds, and a darkened sky.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXL / SECTION CXLI / SECTION CXLII / SECTION CXLIII; lines 18170-18229 confidence: medium

  Karna says frightful visions and portents indicate Duryodhana's defeat and Yudhishthira's victory, then lists planetary and celestial signs involving Saturn, Mars, Mahapat, the lunar disc, Rahu, and falling meteors.

  Planets afflict constellations, the lunar spot shifts, Rahu approaches the sun, meteors fall, a black circle surrounds the sun, and the horizons appear threatening before a predicted calamity.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXLII / SECTION CXLIII / SECTION CXLIV / SECTION CXLV; lines 52158-52243 confidence: medium

  Sanjaya says the twang of Dhananjaya’s bow resembles Death’s call or Indra’s thunder, and the king’s host becomes fearfully agitated like sea waters lashed by an end-of-Yuga hurricane.

  The terrified host is compared to the sea lashed by an end-of-Yuga hurricane, and the later battlefield is a frightful, unfordable flood filled with bodies, weapons, animals, and spirits.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXLII / SECTION CXLIII / SECTION CXLIV / SECTION CXLV; lines 52328-52411 confidence: medium

  Dust and darkness obscure the warriors; wounded men fall or become pale; the carnage resembles end-of-Yuga slaughter, with gore-drenched earth, blood showers, and car wheels sinking to their naves.

  The battle is explicitly compared to slaughter at the end of the Yuga, with gore-drenched earth and blood falling like rain.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXLIV / SECTION CXLV / SECTION CXLVI / SECTION CXLVII; lines 18494-18561 confidence: high

  During Bhishma's combat with Rama, Vichitravirya flees, becomes attached to his wives, becomes ill, and dies; afterward the kingdom has anarchy, no rain, hunger, disease, and subjects begging Bhishma to become king.

  After Vichitravirya dies, the realm has anarchy, no rain, hunger, fear, and maladies, prompting subjects to seek a ruler.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXLV / SECTION CXLVI / SECTION CXLVII / SECTION CXLVIII; lines 52817-52900 confidence: high

  "In the beginning, this universe, enveloped in darkness, had been one vast expanse of water. Through thy grace ... the universe became manifest"

  Yudhishthira states that the universe was once enveloped in darkness and was a vast expanse of water before becoming manifest through Krishna's grace.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXLVII / SECTION CXLVIII / SECTION CXLIX / SECTION CL; lines 18742-18787 confidence: medium

  Vasudeva reports that the Kuru assembly events have been told and says the kingdom will not be given without battle; death waits before the kings, who have become the cause of universal destruction.

  Vasudeva says the kings will not yield without battle, that death waits before them, and that they have become the cause of a universal destruction.

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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: medium

  In the general engagement, combatants fight across classes, like madmen; distinctions between elephants and men cease.

  The passage states that combatant classes no longer fight only their own kind and that distinctions between elephants and men cease in the indiscriminate slaughter.

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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 49100-49184 confidence: medium

  Satyaki tells his charioteer to proceed slowly, calls the approaching Dhartarashtra army a sea of troops, says he will resist it like a continent against the full-moon ocean, and vows to consume it with arrows.

  The hostile army is repeatedly presented as a sea or ocean-like force, while Satyaki says he will resist it like a continent and the narrator says the sea of troops stops at the Satyaki-continent.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXVII / SECTION CXVIII / SECTION CXIX / SECTION CXX; lines 35530-35615 confidence: high

  Sanjaya says the Pandavas put Sikhandin before them and repeatedly pierced Bhishma; the Srinjayas struck him with many weapons; though pierced in vital parts, he felt no pain and resembled destructive fire at the end of the Yuga.

  Bhishma is compared to destructive fire at the end of the Yuga, and the uproar around Arjuna is compared to the ocean raging at the end of the Yuga.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXVII / SECTION CXVIII / SECTION CXIX / SECTION CXX; lines 35616-35698 confidence: medium

  The battle between the two armies is likened to a vortex where Ganga meets the Ocean; the Earth is wet with gore, its surface distinctions vanish, and Bhishma remains calmly in battle after killing ten thousand warriors.

  The opposing armies meet in a clash compared to a vortex where the Ganga meets the Ocean, and the blood-wet earth loses visible distinctions.

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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 49553-49609 confidence: medium

  Sanjaya says the host's exertions and uproar resembled the end of the yuga; gods and Charanas say the muster will be the last of its kind on earth.

  The army's exertions and uproar are explicitly compared to what is seen at the end of the yuga, and the battle sound is likened to a furious ocean under tempest.

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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 49553-49609 confidence: high

  Drona's array is called unprecedented, and the soldiers' uproar is compared to an ocean lashed into fury by tempest.

  The battle and enemy force are repeatedly represented through ocean, tempest, wind, and deep-water imagery.

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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 49611-49653 confidence: medium

  The battle between Pandavas and Kuru warriors is exceedingly fierce, with carnage compared to Rudra's sport at the end of the Yuga, and a loud uproar rises where Dhananjaya is.

  The carnage of the battle is said to resemble Rudra's sport at the end of the Yuga.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXXI / SECTION CXXII / SECTION CXXIII / SECTION CXXIV; lines 36074-36162 confidence: medium

  Bhishma calls the sons of Pandu Karna's uterine brothers, urges him to unite with them, asks that hostilities end with him, and wishes the kings of Earth freed from danger.

  Karna and Bhishma both speak of destiny as not overcome by exertion, and Karna mentions omens indicating destruction of the Earth.

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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 36164-36295 confidence: high

  The note explains rare eclipse timing when the lunar fortnight is reduced and calls such eclipses extraordinary occurrences.

  The notes describe unusual eclipses, evil-omened planetary influence threatening kings, birds as ominous, crows as auspicious or inauspicious relative to an army, and abnormal waters.

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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 36164-36295 confidence: medium

  The note says rivers that flowed one direction now flow the opposite direction, and discusses wells bellowing like bulls.

  Rivers are glossed as flowing opposite their usual direction, wells as bellowing like bulls, and a river as having bloody eddies.

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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 37345-37477 confidence: low

  The notes explain a contrary battlefield arrangement in which troop types fought from unexpected positions, describe rallying after repulse, and define toranas as wooden structures on elephants' backs, called hawdas.

  The notes describe warriors fighting from unexpected positions and state that the character of the forces was altered.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXXII / SECTION CXXIII / SECTION CXXIV / SECTION CXXV; lines 49826-49911 confidence: high

  The Pandava army is agitated and retreats during a fierce battle with “universal carnage” like the end of the Yuga; Drona shouts while the Panchalas and Pandavas suffer.

  The battle's carnage is explicitly compared to what happens at the end of the Yuga.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXXVI / SECTION CXXVII / SECTION CXXVIII / SECTION CXXIX; lines 16975-17057 confidence: medium

  Gandhari tells Duryodhana to rule while giving the Pandavas their share, says thirteen years of persecution are enough, asks him to quench the fire augmented by lust and wrath, and says Duryodhana, the Suta's son, and Dussasana are not a match for the Pandavas.

  The passage links lust and wrath to a fire that must be quenched and warns that enraged warriors would exterminate the earth's population and destroy the wide earth.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXXXIII / SECTION CXXXIV / SECTION CXXXV / SECTION CXXXVI; lines 50942-51028 confidence: medium

  Karna hears Bhima, sees sons of the king slain by Bhima, becomes cheerless and grief-stricken, sighs in wrath like a mighty snake, and proceeds against Bhima.

  The seven attackers are compared to seven planets afflicting the moon at universal dissolution, and Karna is compared to the Destroyer as he rushes toward Bhima.

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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 18121-18167 confidence: medium

  Kesava predicts Arjuna in battle on a white-steed car driven by Krishna, using Aindra, Agneya, and Maruta weapons, with Gandiva sounding like thunder; then signs of earlier ages disappear and Kali embodied is present.

  The passage repeatedly says that when key battlefield acts occur, the signs of the Krita, Treta, and Dwapara ages disappear and Kali embodied is present.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXXXV / SECTION CXXXVI / SECTION CXXXVII / SECTION CXXXVIII; lines 17794-17856 confidence: medium

  "There is no need of battle" and battle will bring "a great destruction of the Kshatriyas."

  Hostile stars, fearful animals and birds, blazing meteors, vultures, jackals, and conflagrations are said to indicate the slaughter of Kshatriyas.

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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 6154-6193 confidence: medium

  The sons of Dhritarashtra assemble many rulers after hearing of the Pandavas' large army; the land is thronged with rulers supporting either side, and fourfold military forces pour in.

  The passage personifies Earth and says she seems to tremble beneath the armies' tread, linking military massing with a disturbed landscape image.

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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 38600-38646 confidence: high

  "Bharadwaja's son" proceeded to battle with great speed, and the earth seemed to tremble with wailing sounds.

  The passage gathers unnatural sky, animal, celestial, and earth signs and explicitly identifies them as portents indicating destruction of heroes.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION IX / SECTION X / SECTION XI / SECTION XII; lines 6784-6861 confidence: medium

  Nahusha is enraged; gods led by saints tell him his wrath makes the universe quake, warn that the goddess is another person's wife, and urge righteous protection of subjects.

  The gods say the universe, including various classes of beings, quakes when Nahusha is wrathful.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LI / SECTION LII / SECTION LIII / SECTION LIV; lines 28219-28302 confidence: high

  The battle is called fierce and terrible, “resembling the battle ... between Indra and the mighty host of Diti's sons”; the army's uproar resembles “the sound of the roaring ocean,” and the field resembles “a crematorium strewn with flesh and blood.”

  The combatants cannot distinguish friends from foes and begin striking their own friends amid a fierce battle.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LI / SECTION LII / SECTION LIII / SECTION LIV; lines 28303-28386 confidence: medium

  Broken lances, heads of elephant drivers, elephant gear, bows, arrows, bells, hilts, slain elephants, horse gear, armor, shields, ornaments, and blood are strewn over the ground.

  The passage compares Bhimasena to Yama at universal dissolution, sends slain opponents to Yama's abode, and depicts the field as disordered with bodies, animals, blood, and broken equipment.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LII / SECTION LIII / SECTION LIV / SECTION LV; lines 28461-28546 confidence: medium

  Arjuna sees Subhadra's son engaged in battle and rushes to rescue his own son; Kuru-side kings led by Bhishma and Drona rush at Arjuna, and dust raised by troops and vehicles covers the sky.

  Dust covers the sky, the compass points become dark, and sky, directions, earth, and sun cannot be distinguished because of Arjuna's arrows.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LIV / SECTION LV / SECTION LVI / SECTION LVII; lines 28598-28672 confidence: high

  The Dhartarashtras, slaughtered by Pritha's son "like the Destroyer himself at the end of the Yuga," keep fighting; both armies break, shift positions, and flee, and "nothing could be distinguished."

  The passage compares slaughter to the Destroyer at the end of the Yuga, shows the sun and directions obscured, and says headless trunks indicate the destruction of the world.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LIV / SECTION LV / SECTION LVI / SECTION LVII; lines 28598-28672 confidence: high

  The Dhartarashtras, slaughtered by Pritha's son "like the Destroyer himself at the end of the Yuga," keep fighting; both armies break, shift positions, and flee, and "nothing could be distinguished."

  Dust obscures the sun and directions, nothing can be distinguished, and fighters rely on colours, watch-words, names, and tribal distinctions.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LIX / SECTION LX / SECTION LXI / SECTION LXII; lines 29407-29437 confidence: medium

  Bhima is described as smeared with elephant fat, blood, and marrow, wandering 'like the Destroyer himself' and whirling a mace wet with elephant blood.

  The narration repeatedly likens Bhima and his mace to the Destroyer, Sankara at the end of the Yuga, Rudra's Pinaka, Yama's club, Indra's bolt, and a trident-wielder in a crematorium.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LIX / SECTION LX / SECTION LXI / SECTION LXII; lines 29407-29437 confidence: high

  Crushed by angry Bhima, the tuskers flee and crush the addressed king's own ranks; Subhadra's son and other warriors protect Bhima like celestials protecting the wielder of the thunder-bolt.

  The elephants, after being crushed and frightened, flee and crush the addressed king's own ranks and cars.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LVI / SECTION LVII / SECTION LVIII / SECTION LIX; lines 28777-28861 confidence: medium

  The routed Pandava army disperses; vehicles are pierced; it cries out and loses sense; fathers and sons and friends strike or challenge each other as if under fate; some flee with loosened hair and cast-off armor.

  The routed army disperses, loses sense, and fathers, sons, and friends strike or challenge each other as if under fate.

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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 12214-12275 confidence: medium

  Duryodhana claims his charms or incantations can extinguish Agni, reunite cleft earth or split mountains, stop destructive tempest or stony shower, and solidify waters for movement by cars and infantry.

  The speech imagines cleft earth, split mountains, destructive tempest, stony shower, and solidified waters, all controlled or repaired by Duryodhana's incantations.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXIV / SECTION LXV / SECTION LXVI / SECTION LXVII; lines 29964-30013 confidence: medium

  Madhu, a fierce Asura sprung from the secretions of his ear and intending to destroy Brahman, is slain by the Supreme Being; beings call Janardana slayer of Madhu.

  Madhu arises from the deity's ear secretions, intends destruction, and is slain by the Supreme Being, producing the epithet slayer of Madhu.

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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 30297-30368 confidence: medium

  Arrows shot all around prevent observers from distinguishing the firmament, sun, and directions; bright weapons, armor, and ornaments illumine the welkin and directions.

  The battlefield is filled with arrows so densely that the sky, sun, and compass directions cannot be distinguished, and the scene includes uproar and renewed rushing of both armies.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXVII / SECTION LXVIII / SECTION LXIX / SECTION LXX; lines 30138-30197 confidence: medium

  The battle-din is said to touch the heavens, with elephants, horses, conches, drums, and roaring warriors producing deafening uproar.

  The battle is represented as overwhelming disorder: deafening noise, dust-cloud, lightning-like weapons, thunder-like weapon-sounds, indistinguishable action, and blood covering the field.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXVII / SECTION LXVIII / SECTION LXIX / SECTION LXX; lines 43849-43902 confidence: medium

  Rama creates a deluge of blood, fills lakes with blood, subdues the eighteen islands, and performs a hundred meritorious sacrifices with profuse gifts to Brahmanas.

  The passage describes Rama creating a deluge of blood and filling lakes with blood after killing vast numbers of Kshatriyas.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXVIII / SECTION LXIX / SECTION LXX / SECTION LXXI; lines 30200-30285 confidence: high

  Arjuna’s shouts are compared to Indra’s roars; his palm-slaps are loud; he pours arrow-showers like a roaring cloud mass with lightning and tempest, shrouding the directions, and his weapons confuse opponents’ senses and orientation.

  The passage describes lost senses and directions, dust covering the compass, sun disappearance, cloudless lightning, meteors, violent winds, dust showers, and general confusion.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXVIII / SECTION LXIX / SECTION LXX / SECTION LXXI; lines 30286-30294 confidence: medium

  "huge elephants, dragging cars that were entangled with other cars, ran in all directions shrieking loudly."

  Elephants run in all directions dragging entangled cars, and the field is strewn with soldiers, warriors, and standards.

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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 12994-13078 confidence: high

  The speaker says war is certain because birds and animals cry frightfully at dusk, elephants and horses take horrible shapes, fire shows terrible hues, and world-destroying Havoc is present.

  The speaker reads frightening dusk cries, altered animal forms, terrible fire hues, and the coming of world-destroying Havoc as signs that war is certain.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXX / SECTION LXXI / SECTION LXXII / SECTION LXXIII; lines 44223-44290 confidence: medium

  Sanjaya says Arjuna stretches Gandiva and its sound touches the heavens; Krishna blows Panchajanya and Arjuna blows Devadatta; Panchajanya's blare shakes the directions, nether regions, and whole universe as at the end of the Yuga, and the Pandava camp resounds with instruments and leonine roars.

  The sound of Arjuna's bow touches the heavens, and Krishna's conch blast shakes the directions, nether regions, and whole universe as at the end of the Yuga.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXXI / SECTION LXXII / SECTION LXXIII / SECTION LXXIV; lines 13081-13130 confidence: medium

  Bhima refers to eighteen kings who annihilated their kinsmen, friends, and relatives, then lists named figures from various races or peoples.

  Bhima lists earlier rulers who arose at the end of a Yuga to destroy their kin and says Duryodhana is likewise born among the Kurus at the end of the Yuga as an embodiment of sin.

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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 30680-30719 confidence: medium

  The warriors say they should take Bhima's life, surround him, and the narration compares him to Surya surrounded by evil planets at universal destruction.

  Bhima's encirclement is compared to Surya surrounded by evil planets at the time of universal destruction.

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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

  Dangerous winds, a headless trunk and mace on the sun, thunder and lightning without clouds, earthquake, swelling seas, reversed rivers, trembling beings, and distressed animals appear as omens of many deaths entering Yama's domain.

  The passage clusters ominous disorder: dangerous winds, apparitions on the sun, thunder without clouds, trembling earth, swelling seas, reversed rivers, trembling beings, and distressed animals before the anticipated deaths.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXXIX / SECTION LXXX / SECTION LXXXI / SECTION LXXXII; lines 31218-31227 confidence: medium

  “flying away and mixing with thy troops ... broken ranks ... were agitated like the vast deep with a tempest”

  Broken ranks are described as agitated like the vast deep with a tempest after fleeing warriors mix with the troops.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXXVI / SECTION LXXVII / SECTION LXXVIII / SECTION LXXIX; lines 30893-30935 confidence: medium

  “the field of battle resembled an ocean whose water was blood, and whose eddies were the shafts ... the elephants constituted the islands ... the steeds its waves ... cars constituted the boats”

  The battlefield is described through an extended image of an ocean of blood with arrows, elephants, horses, and chariots forming its features.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXXVIII / SECTION LXXIX / SECTION LXXX / SECTION LXXXI; lines 31072-31128 confidence: medium

  The high-souled son of Ganga replies that the Pandava allies are fierce and hard to defeat, and vows to fight with his whole soul and expose his life for Duryodhana.

  The battle scene is framed through images of world-consuming speech, the churned ocean, and clouds at the end of the Yuga.

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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 13726-13795 confidence: medium

  Vaisampayana says he will narrate the natural and unnatural omens noticed when Krishna departed for Hastinapura.

  The passage enumerates reversed rivers and directions, fire, earthquake, overflowing waters, darkness, dust, unseen sky-roars, and destructive wind around the time of departure.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXXXIV / SECTION LXXXV / SECTION LXXXVI / SECTION LXXXVII; lines 31820-31853 confidence: medium

  Duryodhana addresses his troops when the sun has a red hue; the sun later becomes invisible behind the western hill.

  The battlefield at dusk is represented as dreadful, with a river of blood, jackals, spirits, Rakshasas, Pisachas, and cannibals.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXXXIV / SECTION LXXXV / SECTION LXXXVI / SECTION LXXXVII; lines 31820-31853 confidence: medium

  At dusk an awful blood-river appears; jackals, spirits, Rakshasas, Pisachas, and other cannibals are present around the battlefield.

  The passage says spirits, innumerable jackals, Rakshasas, Pisachas, and other cannibals appear around the dreadful battlefield.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXXXIV / SECTION LXXXV / SECTION LXXXVI / SECTION LXXXVII; lines 45411-45484 confidence: medium

  Drona's array is compared to the ocean in agitation; Siddhas and Charanas are filled with wonder; all creatures think it would devour the earth with mountains, seas, and forests; Duryodhana rejoices at the mighty Sakata array filled with carts, men, horses, and elephants.

  The array is compared to an agitated ocean and imagined as able to devour the earth with its mountains, seas, and forests.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXXXIX / SECTION XC / SECTION XCI / SECTION XCII; lines 32321-32387 confidence: medium

  The roars cause the earth with ocean, mountains, and forests, along with the welkin and all directions, to tremble violently.

  Ghatotkacha's roars shake earth, sky, directions, and troops, producing fear and disorder on the battlefield.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXXXV / SECTION LXXXVI / SECTION LXXXVII / SECTION LXXXVIII; lines 45557-45622 confidence: high

  Warriors become filled with the idea of Partha, regard the whole world as full of him, and in delusion perish by striking one another or themselves; wounded heroes call upon friends and kinsmen.

  The opposing warriors are confused, see Partha everywhere, strike one another or themselves, and later flee with confused understanding.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXXXV / SECTION LXXXVI / SECTION LXXXVII / SECTION LXXXVIII; lines 45557-45622 confidence: medium

  Arjuna destroys the elephant-force like the rising sun dispelling gloom; fallen elephants make the field look like earth strewn with huge hills at universal dissolution; Dhananjaya is likened to the unlookable midday sun.

  The field filled with fallen elephants is compared to earth strewn with huge hills at the hour of universal dissolution.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION VII / SECTION VIII / SECTION IX / SECTION X; lines 6615-6677 confidence: medium

  Indra says Vritra has pervaded the universe, is unapproachable, and could swallow the three worlds with gods, Asuras, and men.

  Vritra is repeatedly described as pervading the universe and able to swallow the three worlds, creating a total cosmic threat.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION VII / SECTION VIII / SECTION IX / SECTION X; lines 6679-6728 confidence: medium

  Indra is overpowered by falsehood and by the sin of Brahmanicide for killing the three-headed son of Twashtri, withdraws, becomes unrecognizable, and lies concealed in water "just like a writhing snake."

  When Indra disappears, the earth becomes desolate, rains cease, gods and Rishis fear, and the world is said to have no king.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION X / SECTION XI / SECTION XII / SECTION XIII; lines 39213-39277 confidence: medium

  Arjuna says he cannot slay or fight his preceptor, cannot give up Yudhishthira, would rather die, and vows Drona will not seize Yudhishthira while Arjuna lives, even with aid from the wielder of the thunderbolt or Vishnu; he asserts his vows are never unfulfilled.

  Arjuna declares that even if the starry firmament falls or the Earth splits, Drona will not seize Yudhishthira while Arjuna lives.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XC / SECTION XCI / SECTION XCII / SECTION XCIII; lines 32390-32475 confidence: medium

  Duryodhana sees the elephant slain and the troops broken, yet stands firm from Kshatriya duty and pride; he shoots an arrow compared to Yuga fire and Indra's bolt, and Ghatotkacha avoids it.

  A battle arrow is compared to Yuga fire, Ghatotkacha's roars are compared to clouds at the end of the Yuga, and the battle soundscape includes fire and splitting-hill imagery.

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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

  A dreadful battle begins: warriors hurl weapons, chase and smite one another, and different combatant classes become entangled, with horses, elephants, foot-soldiers, and car-warriors engaging.

  Combatant classes become entangled, dust shrouds the field, fighters cannot distinguish ally from enemy, and fathers and sons do not recognize one another.

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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: medium

  The battlefield is described with a river of blood from elephants, horses, and men; hair forms weeds and moss, heads fall from trunks, and the earth is strewn with headless bodies and mangled animals.

  The passage describes a river with a current of blood from elephants, horses, and men, along with hair as weeds and moss and severed bodies across the earth.

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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 46306-46391 confidence: medium

  The two hosts are likened to two mighty cloud masses driven together by opposite winds and to the swollen rivers Ganga and Yamuna in the rainy season.

  The opposing hosts are repeatedly described through clouds, rivers, torrent, hurricane, ocean, and fire, presenting the battle as an overwhelming elemental collision.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XCII / SECTION XCIII / SECTION XCIV / SECTION XCV; lines 14674-14757 confidence: medium

  Krishna says Dhritarashtra's sons, headed by Duryodhana, have abandoned virtue and profit, act unrighteously toward kinsmen, and create danger that could produce universal slaughter.

  Krishna warns that misconduct and indifference will produce universal slaughter, wholesale destruction, and extermination of the earth's population.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XCII / SECTION XCIII / SECTION XCIV / SECTION XCV; lines 32665-32684 confidence: medium

  A Rakshasa prince with extraordinary powers of illusion confounds the son of Drona, and the troops turn away from the field because of that illusion.

  The passage centers on Rakshasa illusion that confounds senses, produces apparent scenes of slaughter, and causes battlefield disorder.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XCIV / SECTION XCV / SECTION XCVI / SECTION XCVII; lines 32939-33022 confidence: medium

  Dhrishtadyumna's warriors and the opposing troops fight fiercely; combatants grapple and use limbs and weapons; they send one another to Yama's abode, and fathers and sons kill each other.

  The two armies fight in a disordered melee with bodies, weapons, animals, and vehicles shattered and scattered, and the armies finally crush one another.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XCIV / SECTION XCV / SECTION XCVI / SECTION XCVII; lines 46663-46697 confidence: high

  A fierce battle begins; the earth is covered with dust and arrows, visibility vanishes, and the troops fight in disregard of persons and rules.

  Dust and showers of arrows cover the earth, nothing is discernible, and the battle proceeds in disregard of persons and rules.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XCIX / SECTION C / SECTION CI / SECTION CII; lines 33422-33505 confidence: high

  "Neither could Abhimanyu be seen, nor could friends be distinguished from foes in that battle."

  Alamvusha's darkness makes the battlefield unreadable, but Abhimanyu's solar weapon makes the universe visible again and neutralizes the illusion.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XCV / SECTION XCVI / SECTION XCVII / SECTION XCVIII; lines 46791-46835 confidence: medium

  The battle mass is described as an uncrossable ocean of cars: arrows are its current, standards its eddies, elephants its crocodiles, cars its waves, and Partha resists it like a continent.

  The passage describes the attacking force as an uncrossable, limitless ocean of cars and combatants, while Partha checks it like a continent.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XCVII / SECTION XCVIII / SECTION XCIX / SECTION C; lines 33230-33295 confidence: high

  Birds cry fiercely, the Sun becomes dim, fierce winds blow, jackals yell, the quarters seem ablaze, dust falls from the sky, and bones mixed with blood fall as a shower.

  The passage presents a dimmed sun, fierce winds, cries of animals and supernatural beings, blood-and-bone showers, and falling meteors as signs foreboding carnage and terror.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XCVII / SECTION XCVIII / SECTION XCIX / SECTION C; lines 33230-33295 confidence: medium

  Both sides blow conches, cow-horns, drums, cymbals, and smaller drums, utter roars and shouts, and create a tremendous uproar in which the earth seems to tremble.

  The combined sound of armies and instruments makes the earth seem to tremble and makes the hosts shake like forests in a tempest.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XI / SECTION XII / SECTION XIII / SECTION XIV; lines 24077-24162 confidence: medium

  Bhishma is described as a terrible ocean of arrows and weapons: shafts as crocodiles, bows as waves, maces and swords as sharks, soldiers as fish, drums and conches as roar, swallowing and devouring armies and heroes, with wrath and energy as fire.

  The passage describes Bhishma as an ocean of arrows and weapons that is agitated, raftless, islandless, roaring, and devouring troops, horses, elephants, and heroes.

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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

  The Kaurava army is said to have eleven divisions and the Pandava army seven; the two armies facing each other are compared to two oceans at the end of the Yuga, with Makaras and crocodiles.

  The two facing armies are compared to two oceans at the end of the Yuga, agitated by fierce aquatic creatures.

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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 39567-39652 confidence: high

  The battle is compared to that between Gods and Danavas, to Garuda and Nagas battling in the sky, and to the all-destructive sun at the end of the Yuga.

  The battle is twice said to resemble combat between the Gods and the Danavas.

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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 39567-39652 confidence: medium

  The battle is compared to that between Gods and Danavas, to Garuda and Nagas battling in the sky, and to the all-destructive sun at the end of the Yuga.

  The battlefield with major warriors is compared to the all-destructive sun that rises at the end of the Yuga.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XIII / SECTION XIV / SECTION XV / SECTION XVI; lines 39653-39689 confidence: high

  Arjuna covers Drona’s divisions with a thick network of arrows and shoots so fast that all directions, sky, and earth become a dense mass of arrows and darkness.

  Arjuna’s arrows fill the directions, sky, and earth until all becomes a dense mass and neither friend nor foe can be distinguished.

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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: medium

  “Soma approached the region of Pitris”; the seven planets “looked blazing like fire”; the Sun “seemed to be divided in twain” and “to blaze forth in flames.”

  At the start of battle, celestial bodies blaze or split, directions seem ablaze, and carrion-eating jackals and crows cry while expecting corpses.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XIX / SECTION XX / SECTION XXI / SECTION XXII; lines 40257-40331 confidence: medium

  Dhritarashtra asks Sanjaya who approached Drona after the Pandavas and Panchalas were broken, while describing Drona as formidable, well-armed, truth-devoted, and ready to die in battle.

  The passage repeatedly compares the routed or attacking warriors to vessels in storm waves, deer before a lion, trees in tempest, elephants in conflagration, insects at a lamp, and wolves attacking an elephant.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XL / SECTION XLI / SECTION XLII / SECTION XLIII; lines 42255-42324 confidence: medium

  Abhimanyu receiving attackers is compared to a whale seizing small fish; warriors approaching him are compared to rivers approaching the sea; the army reels like a boat in a stormy ocean.

  The army reels like a boat on the ocean overtaken by a tempest, and warriors are compared with fish, rivers, and sea movement.

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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 27189-27274 confidence: high

  Sanjaya says he will describe combats of hundreds and thousands of foot-soldiers; relatives and friends do not recognize one another, including son, sire, brother, maternal uncle, sister's son, and friend.

  The passage states that relatives and friends do not recognize each other, the Pandavas and Kurus fight as if possessed by demons, and the battlefield becomes an obstructed melee of people, chariots, horses, and elephants.

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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 27275-27293 confidence: medium

  “the sire slew the son, the son slew the sire,” and friends, relatives, uncles, and nephews kill one another in the Kuru-Pandava encounter.

  The passage stresses indiscriminate slaughter in which kin, friends, and relatives kill one another, with no consideration shown in battle.

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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 42561-42633 confidence: medium

  The earth is described as strewn with golden-winged shafts, waves of blood, severed heads, banners, yak-tails, ornaments, cars, horses, elephants, swords likened to snakes, broken weapons, and dead foot-soldiers, making the battlefield terrible and hard to cross.

  The field is impassable and terrifying, covered with blood, corpses, weapons, broken cars, horses, and elephants.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XLIX / SECTION L / SECTION LI / SECTION LII; lines 28063-28123 confidence: medium

  The heroes blow conches and roar; with the conches' blare and the car-wheels' rattle, "the very Earth was suddenly rent" and begins to tremble with subterranean noises.

  The conches, roars, and car-wheel noise are described as rending the Earth, making it tremble and produce subterranean noises.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XLVI / SECTION XLVII / SECTION XLVIII / SECTION XLIX; lines 27734-27785 confidence: medium

  Bhishma rushes toward Sankha, the Pandava host trembles like a boat in a tempest, Arjuna stands before Sankha to protect him, and the fight between Bhishma and Arjuna begins amid cries and merging forces.

  The passage reports cries, trembling troops, one force seeming to merge into another, rout, darkness, and withdrawal.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XV / SECTION XVI / SECTION XVII / SECTION XVIII; lines 24455-24493 confidence: medium

  Sanjaya says a loud uproar from combatants ready for battle is heard; conches, drums, elephants, chariot wheels, horses, and shouts fill Earth and sky, and both armies tremble when meeting.

  The battle noise makes hearts tremble, fills Earth and sky, and is described as if the Earth were splitting.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XVI / SECTION XVII / SECTION XVIII / SECTION XIX; lines 24581-24601 confidence: high

  At dawn, both armies waited for sunrise; wind blew with drops of water although there were no clouds, and thunder was heard.

  The passage clusters abnormal weather, thunder without clouds, pebble-bearing winds, dust-darkness, meteors, a dim Sun, and a trembling cracked Earth just before the armies engage.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XVI / SECTION XVII / SECTION XVIII / SECTION XIX; lines 24581-24601 confidence: high

  Dry winds carried pointed pebbles; thick dust covered the world with darkness; large meteors fell eastward and broke loudly after striking the rising Sun.

  Meteors strike the rising Sun, the Sun lacks splendour, and the Earth trembles and cracks while the armies stand arrayed.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XVI / SECTION XVII / SECTION XVIII / SECTION XIX; lines 39874-39959 confidence: high

  The Narayanas surround Dhananjaya and cover him and Krishna with arrows; Arjuna, angered, grasps Gandiva, blows Devadatta, and releases the Tvashtra weapon.

  The Tvashtra weapon produces thousands of forms of Arjuna and Vasudeva; confused enemies misidentify one another and kill each other.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XVII / SECTION XVIII / SECTION XIX / SECTION XX; lines 40022-40106 confidence: high

  Drona scatters Yudhishthira’s host like clouds dispersed by wind, and the battle becomes indiscriminate: warriors cannot tell their own men from foes and rely on inferences and watch-words.

  The passage states that combatants cannot distinguish their own men from foes, rely on watch-words, and even fathers and sons kill one another.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XVII / SECTION XVIII / SECTION XIX / SECTION XX; lines 40022-40106 confidence: medium

  Elephants are wounded, panic, leave the field, cry like all-destroying clouds at the end of the Yuga, are driven back by hooks, crush ranks, and lose drivers.

  Elephant cries are compared to all-destroying clouds at the end of the Yuga, and the gore-filled field is also compared to trees swallowed by blazing forest-conflagration.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XVII / SECTION XVIII / SECTION XIX / SECTION XX; lines 7333-7380 confidence: medium

  The priest says the Pandavas overlook former injuries, desire peaceful settlement, are not eager for war with the Kurus, and want their own share without involving the world in ruin; Duryodhana's friends should urge him toward peace.

  The Pandavas are described as wishing to recover their share without involving the world in ruin, while the speech also emphasizes the scale of assembled forces.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XX / SECTION XXI / SECTION XXII / SECTION XXIII; lines 40614-40637 confidence: medium

  Ghatotkacha advances toward Drona using many weapons, objects, and materials, including dust, wind, fire, water, ashes, straw, and trees, while afflicting and routing the foe.

  Ghatotkacha's assault combines ordinary weapons, objects, and elemental materials such as dust, wind, fire, and water, amid an unprecedented dreadful general engagement.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXIII / SECTION XXIV / SECTION XLIII / SECTION XLIV; lines 26931-27003 confidence: medium

  Both armies rush together amid shouts, horns, drums, cymbals, tabors, conches, elephants, horses, and a deafening uproar compared to forests in wind and oceans in tempest.

  The battlefield is compared to forests shaken by wind, oceans agitated by tempest, clouds, thunder, meteors, a dust-shrouded Sun, and an ocean filled with weapon-creatures.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXIV / SECTION XLIII / SECTION XLIV / SECTION XLV; lines 27006-27091 confidence: medium

  Sanjaya says that on the forenoon of an awful day a terrible battle began, mangling the bodies of many kings.

  The passage emphasizes a terrifying mixture of cries, instruments, animals, weapons, and vehicles producing an overwhelming uproar before the armies collide.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXIV / SECTION XLIII / SECTION XLIV / SECTION XLV; lines 27092-27176 confidence: medium

  The general engagement includes thousands of single combats among chariot warriors, elephant warriors, horsemen, and foot-soldiers; it soon becomes furious and indistinct.

  The passage says the general engagement briefly appeared beautiful but soon became furious, and nothing could be discovered or distinguished.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXIV / SECTION XLIII / SECTION XLIV / SECTION XLV; lines 27177-27186 confidence: medium

  "The conflict then became confused and fierce in the extreme, of heroes rushing against each other in the melee."

  The conflict is described as confused and fierce in the extreme, with heroes rushing against each other in a melee.

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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 2536-2607 confidence: medium

  Combatants rush together; dust rises so nothing can be discovered, birds fall, the sun disappears behind a cloud of arrows, and heroes shoot arrows in all directions.

  Dust and arrow-clouds obscure sight, hide the sun, interfere with birds and vultures, and finally prevent soldiers from distinguishing one another.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXV / SECTION XXVI / SECTION XXVII / SECTION XXVIII; lines 41062-41120 confidence: medium

  Arjuna has slain the maternal uncles; the monarch's sons rain weapons on him, and Sakuni, skilled in illusions, creates illusions to confound the two Krishnas.

  Sakuni creates many illusionary threats, including weapons, beings, darkness, and water; Arjuna, described as conversant with celestial weapons, applies named weapons and destroys the illusions.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXV / SECTION XXVI / SECTION XXVII / SECTION XXVIII; lines 41062-41120 confidence: medium

  Warriors struck by Arjuna flee and kill their own; Arjuna's arrows cover all sides like locusts, pierce many kinds of troops, and kill each target with one arrow.

  Warriors flee, kill their own, and abandon fathers, sons, friends, and mounts while trying to save themselves.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXVII / SECTION XXVIII / SECTION XXIX / SECTION XXX; lines 41198-41283 confidence: high

  The passage says father kills son and son approaches father in battle; chariot wheels, banners, umbrellas, yokes, arms, heads, cars, steeds, and riders are broken, fallen, or destroyed.

  The passage emphasizes mingled blood, obscuring dust, inability to distinguish anything, friend-or-foe killing, broken bodies and vehicles, and disorderly cries.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 THE MAHABHARATA / BHISHMA PARVA / SECTION I / SECTION II; lines 22959-23034 confidence: medium

  Vyasa predicts great slaughter and describes omens of carrion birds gathering on trees, beasts feeding on elephants and steeds, and fierce herons crying and wheeling southward.

  The passage presents numerous disruptions in animals, celestial bodies, divine images, instruments, vehicles, weather, and astral order as signs of terror and approaching slaughter.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 BOOK 8 / BOOK 9 / BOOK 10 / BOOK 11; lines 22840-22917 confidence: medium

  Vishnu says kings will gather at Kuru and kill one another with hard weapons, lightening Earth's burden; Duryodhana is identified as a portion of Kali born for universal slaughter.

  Duryodhana is described as a portion of Kali, vindictive and wrathful, born to cause universal slaughter.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 BOOK 8 / BOOK 9 / BOOK 10 / BOOK 11; lines 23376-23459 confidence: medium

  The battlefield is described as terrible, scattered with bones and hair, covered with streams of blood, strewn with dead bodies, severed heads and trunks, cries, jackals, birds, vultures, and Rakshasas.

  The field is full of corpses, blood, severed bodies, scavenging animals, ghosts, Pishacas, and Rakshasas, and is likened to Rudra's sporting ground.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 BOOK 8 / BOOK 9 / BOOK 10 / BOOK 11; lines 23376-23459 confidence: low

  Gandhari names Bhishma, Karna, Abhimanyu, Drona, Drupada, and Shalya; she notes armor, gems, ornaments, weapons, beasts of prey, her burning grief, and her thought that the five elements have been destroyed.

  Gandhari says that in the destruction of the Pancalas and Kurus she thinks the five elements have been destroyed.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 BOOK 8 / BOOK 9 / BOOK 10 / BOOK 11; lines 23938-24022 confidence: medium

  Bhurishrava's mother addresses Somadatta, saying he does not see the terrible carnage, extermination of the Kurus, end-of-yuga-like sight, and their heroic sacrificial son slain in battle.

  The carnage and extermination of the Kurus are explicitly said to resemble scenes at the end of the yuga.

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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 67583-67699 confidence: medium

  Sandhyakala is explained as the terrible junction between the Treta and Dwapara ages; during this time a dreadful famine compelled the royal sage Viswamitra to subsist on a canine haunch.

  The notes describe a terrible junction between two ages and a dreadful famine that forces Viswamitra to eat a canine haunch.

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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 67701-67793 confidence: high

  Rules regulating relations and acts arise with beings; without such rules creation would become chaos. Man and woman combine to perpetuate the species, and at the end of the yuga the Creator withdraws everything into himself.

  Rules regulating relations and acts arise with beings; without knowledge of those rules, the new creation would soon become chaos and end.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 71734-71853 confidence: medium

  Meghakala is the cloud-time of universal deluge; Samvartaka and Valahaka are clouds appearing at universal destruction.

  Meghakala is glossed as the time of universal deluge, and Samvartaka and Valahaka clouds appear on the occasion of universal destruction.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 73879-73986 confidence: medium

  Sat and Asat are explained as existent and non-existent, or manifest effects and unmanifest causes; Tamas is identified with primeval darkness and compared with Manu.

  Tamas is identified as primeval darkness, alongside discussion of manifest effects and unmanifest causes.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXL / SECTION CCCXLI / SECTION CCCXLII / SECTION CCCXLIII; lines 62139-62222 confidence: high

  After four thousand celestial Yugas, universal dissolution occurs; the Manifest disappears into the Unmanifest, creatures are destroyed, and light, earth, and wind disappear.

  The passage describes the destruction of creatures and elements, the disappearance of the manifest into the unmanifest, and the remaining state as darkness, water, and undifferentiated Brahman.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXL / SECTION CCCXLI / SECTION CCCXLII / SECTION CCCXLIII; lines 62308-62391 confidence: high

  With Indra gone, the universe becomes lordless; Mantras lose efficacy, Rakshasas appear, the Vedas nearly disappear, and beings become prey to hostile beings.

  Indra’s disappearance leaves the universe lordless; ritual efficacy and cosmic order fail until Nahusha is crowned king of the three worlds.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXL / SECTION CCCXLI / SECTION CCCXLII / SECTION CCCXLIII; lines 62691-62758 confidence: high

  Rudra and Narayana battle; the universe becomes anxious, fire refuses sacrificial libations, Vedas lose inward light, Earth trembles, the firmament seems split, luminaries dim, Brahma falls, the Ocean dries, and Himavat is riven.

  The battle between Rudra and Narayana is followed by universal anxiety and a sequence of cosmic, ritual, terrestrial, celestial, and oceanic disruptions.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXLV / SECTION CCCXLVI / SECTION CCCXLVII / SECTION CCCXLVIII; lines 63240-63311 confidence: high

  The passage explains destruction as Earth merging into Water, Water into Heat, Heat into Wind, Wind into Space, Space into Mind, Mind into the Manifest, the Manifest into the Unmanifest, the Unmanifest into Purusha, and Purusha into the Supreme Soul; darkness then covers the universe.

  The passage presents destruction as a chain in which elements and principles merge into progressively subtler principles ending in the Supreme Soul, followed by universal darkness.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXLV / SECTION CCCXLVI / SECTION CCCXLVII / SECTION CCCXLVIII; lines 63240-63311 confidence: high

  The passage explains destruction as Earth merging into Water, Water into Heat, Heat into Wind, Wind into Space, Space into Mind, Mind into the Manifest, the Manifest into the Unmanifest, the Unmanifest into Purusha, and Purusha into the Supreme Soul; darkness then covers the universe.

  After dissolution, darkness covers the universe; primal darkness gives rise to Brahma, and later the creator figure lies on waters and contemplates creation while waters are seen on all sides.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXLV / SECTION CCCXLVI / SECTION CCCXLVII / SECTION CCCXLVIII; lines 63397-63470 confidence: medium

  An encounter takes place between Madhu and Kaitabha and Narayana; the Asuras are embodiments of Rajas and Tamas.

  Narayana slays Madhu and Kaitabha, who embody Rajas and Tamas, and restores the Vedas to Brahma, enabling relief of Brahma’s grief and subsequent creation.

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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: medium

  The Munis are told to return and are warned that, after the Krita age, a great calamity will overtake the worlds and they must become allies of the deities.

  The Munis are told that in a future Treta age a great calamity will overtake the worlds and that they must become allies of the deities.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCIV / SECTION CCV / SECTION CCVI / SECTION CCVII; lines 44853-44901 confidence: medium

  The speaker names southern and northern peoples, characterizes them as sinful, says they have practices compared to Chandalas, ravens, and vultures, and states they were absent in Krita and originated and multiplied from Treta.

  The passage links later ages with the origin of peoples labelled sinful and with Kshatriyas battling at the transition between Treta and Dwapara.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCLXXVIII / SECTION CCLXXIX / SECTION CCLXXX / SECTION CCLXXXI; lines 53069-53150 confidence: medium

  Before and during the encounter, both sides shout, instruments sound, Vritra shows no fear, the three worlds are terrified, weapons fill the sky, and divine and semi-divine beings arrive to witness the battle.

  The battle between Indra and Vritra fills the sky with weapons and is said to inspire terror in the three worlds.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCLXXXI / SECTION CCLXXXII / SECTION CCLXXXIII / SECTION CCLXXXIV; lines 53606-53668 confidence: high

  Their cries cause fear in heaven; mountains are riven, earth trembles, whirlwinds blow, ocean surges, fires fail, sun and heavenly bodies dim, and darkness spreads over earth and sky.

  The arrival of the fierce spirits is accompanied by trembling earth, riven mountains, surging ocean, failed fires, dimmed sun and heavenly bodies, and universal darkness.

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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 54065-54110 confidence: medium

  The speaker praises the deity as watery and cosmic, seeks protection from the one who devours creatures at Yuga's end and sleeps on universe-covering water, and mentions Rahu, Soma, Swarbhanu, and Surya.

  The deity is described as devouring all creatures at the end of the Yuga and lying on the water that covers the universe.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCVI / SECTION CCVII / SECTION CCVIII / SECTION CCIX; lines 44980-45066 confidence: medium

  Danavas and Asuras become jealous of the gods, oppress the gods and celestial Rishis, burden the distressed earth, and cause the Adityas to petition Brahman for relief.

  The Danavas' oppression causes the gods to flee and the earth to appear distressed, weighed down, and sinking, after which Brahman announces Vishnu's intervention.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXCII / SECTION CCXCIII / SECTION CCXCIV / SECTION CCXCV; lines 55093-55178 confidence: medium

  Parasara says the Puranas report a former time when mankind was self-restrained, esteemed righteousness, followed scriptural livelihoods, and needed only public censure as punishment.

  A righteous human order declines when Asuras in the forms of Lust and Wrath enter human bodies, leading to pride, arrogance, wrath, oppression, irreverence, and sensual indulgence.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXCIX / SECTION CCC / SECTION CCCI / SECTION CCCII; lines 56062-56145 confidence: medium

  The passage describes conduct under Darkness, Passion, or Goodness, Rahu swallowing the Moon and Sun, stars falling, constellations diverting, separation of united objects, and creatures devouring one another.

  Rahu swallows Moon and Sun; stars fall from fixed positions and constellations diverge from their orbits.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXXV / SECTION CCXXVI / SECTION CCXXVII / SECTION CCXXVIII; lines 47380-47463 confidence: medium

  Times altered, the Danavas' character altered, virtue and morality deserted them, lust and wrath gained sway, and inferior persons ridiculed meritorious seniors in assemblies.

  The transition from disciplined conduct to lust, wrath, ridicule of elders, sons ruling sires, wives dominating husbands, night shrieks, and dim homa fires marks a movement from ordered behavior to disorder.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXXV / SECTION CCXXVI / SECTION CCXXVII / SECTION CCXXVIII; lines 47464-47536 confidence: high

  They sleep after sunrise, quarrel in every house, cease respecting those deserving respect or contemplative forest-dwellers, permit caste intermixture, neglect purity, and no longer honor Veda-learned Brahmanas.

  The passage repeatedly describes reversals: disrespect for the respectable, caste intermixture, disciples and preceptors exchanging duties, parents dependent on sons, and men and women dressing as one another.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXXX / SECTION CCXXXI / SECTION CCXXXII / SECTION CCXXXIII; lines 47994-48049 confidence: medium

  Water takes earth's scent; water prevails, surges in billows, roars, and fills space.

  The passage repeatedly describes one element, attribute, faculty, or power being swallowed, extinguished, or withdrawn into another during universal dissolution.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXXXV / SECTION CCXXXVI / SECTION CCXXXVII / SECTION CCXXXVIII; lines 48482-48552 confidence: medium

  At the beginning of Treta, Vedas, sacrifices, caste divisions, and modes of life existed fully; Dwapara brings decline, and Kali brings perplexity and possible invisibility of the Vedas.

  The passage describes sacred and social order as full in early Treta, declining in Dwapara, perplexed or vanishing in Kali, and accompanied by iniquity and worsening natural qualities.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CLXIII / SECTION CLXIV / SECTION CLXV / SECTION CLXVI; lines 40640-40723 confidence: high

  Bhishma answers the son of Madri; the ancient universe is described as a vast water expanse without sky or earth, dark and silent, after which the Grandsire takes birth and creates wind, fire, sun, realms, earth, celestial bodies, and time divisions.

  The passage begins with a pre-creation universe described as water, darkness, silence, and absence of sky or earth.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CLXXX / SECTION CLXXXI / SECTION CLXXXII / SECTION CLXXXIII; lines 42476-42519 confidence: medium

  The voice says that formerly only infinite Space existed, motionless and immovable, without sun, moon, stars, or wind, seeming asleep.

  The revealed account begins with infinite motionless Space, no luminaries or wind, and darkness before water and fire appear.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CXIX / SECTION CXX / SECTION CXXI / SECTION CXXII; lines 36198-36281 confidence: high

  Chastisement disappears at the commencement of Brahman's sacrifice, causing confusion: distinctions between proper and improper acts, clean and unclean food, allowable and disallowed drink, sexual restraints, property, and neighborly consideration cease; creatures injure and rob one another and the strong slay the weak.

  With Chastisement absent, moral distinctions, food and drink rules, sexual restraints, property, and concern for neighbors cease; violence and robbery follow.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CXL / SECTION CXLI / SECTION CXLII / SECTION CXLIII; lines 38876-38957 confidence: medium

  A storm with violent wind, clouds, lightning, and heavy rain floods the earth and submerges paths; birds and animals suffer or seek high places, and the fowler becomes cold, frightened, and helpless.

  A violent storm and flood make the bird-killing fowler frightened and helpless, after which he declares himself a suppliant for shelter beneath a tree.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CXXXVII / SECTION CXXXVIII / SECTION CXXXIX / SECTION CXL; lines 38237-38260 confidence: medium

  Yudhishthira asks how a king should behave when righteousness and men decay through the lapse of Yuga and the world becomes afflicted by robbers.

  Yudhishthira frames the question around the decay of righteousness and people through the lapse of Yuga and a world afflicted by robbers.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CXXXVIII / SECTION CXXXIX / SECTION CXL / SECTION CXLI; lines 38446-38467 confidence: high

  Yudhishthira says high righteousness suffers decay, unrighteousness is treated as righteousness, restraints disappear, and truths about righteousness are confounded.

  The passage describes righteousness and unrighteousness becoming confounded, restraints disappearing, fear in every direction, social distrust, killing, deception, burning houses, drought, and robber control of necessities.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CXXXVIII / SECTION CXXXIX / SECTION CXL / SECTION CXLI; lines 38469-38552 confidence: high

  A twelve-year drought occurs at the end of Treta and beginning of Dwapara by divine ordination; the heavenly rain-giver pours no rain, Vrihaspati moves retrograde, Soma recedes south, and waters vanish or shrink.

  The passage links a divinely ordained twelve-year drought, abnormal celestial motions, vanished waters, cessation of rites and livelihoods, violence, fear, hunger, death, and cannibalism.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION LVI / SECTION LVII / SECTION LVIII / SECTION LIX; lines 29732-29815 confidence: medium

  With human confusion, the Vedas disappear; with the disappearance of the Vedas, righteousness is lost.

  Human confusion causes the Vedas and righteousness to disappear; the gods fear distress because pious rites and the exchange of libations and rain have ceased.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION LXIV / SECTION LXV / SECTION LXVI / SECTION LXVII; lines 30734-30816 confidence: high

  Anarchy makes a kingdom weak, brings robbers, prevents righteousness from dwelling there, and causes inhabitants to devour one another.

  Anarchy is described as destroying righteousness, enabling robbery, enslavement, abduction, and strong persons devouring weak persons like fish in water.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION LXV / SECTION LXVI / SECTION LXVII / SECTION LXVIII; lines 30857-30940 confidence: high

  The speech compares kinglessness to darkness without sun and moon, fish and birds attacking one another, and a herd of cattle without a herdsman.

  The absence of the king is described as mutual predation, darkness, theft, violence, collapse of moral and ritual boundaries, flight, caste intermixture, and famine.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION LXX / SECTION LXXI / SECTION LXXII / SECTION LXXIII; lines 31444-31531 confidence: high

  Kasyapa says conflict between Brahmana and Kshatriya ruins the kingdom; robbers infest it, cattle and children do not thrive, milk-pots are not churned, sacrifices are not performed, and children do not study the Vedas.

  Kasyapa says contention or abandonment between Brahmana and Kshatriya causes robbers, failed sacrifice and study, confusion of the four orders, and general destruction.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION LXXXVII / SECTION LXXXVIII / SECTION LXXXIX / SECTION XC; lines 33101-33184 confidence: high

  If sinfulness is not restrained, gods desert the king's mansion, property and family order break down, worship and ancestral offerings cease, hospitality and Vedic practices fail, and minds become weak and confused.

  Unrestrained sinfulness causes gods to desert the royal mansion, disrupts ownership and family order, and halts worship, offerings, hospitality, Vedic study, vows, and sacrifices.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION LXXXVII / SECTION LXXXVIII / SECTION LXXXIX / SECTION XC; lines 33101-33184 confidence: high

  If the king does not restrain vice or acts heedlessly, confusion of castes, Rakshasa and malformed births, seasonal disorder, drought, flood, pestilence, ominous stars, and awful comets are said to arise.

  Failure to restrain vice produces caste confusion, Rakshasa and malformed births, seasonal disorder, drought, flood, pestilence, ominous stars, and comets.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION LXXXVIII / SECTION LXXXIX / SECTION XC / SECTION XCI; lines 33185-33194 confidence: high

  "If the king does not take measures for his own safety and does not protect his subjects, the latter first meet with destruction and then destruction seizes the king himself."

  The passage links the king's failure and faults to destruction, robbery, sexual violation, and the end of property rights.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION LXXXVIII / SECTION LXXXIX / SECTION XC / SECTION XCI; lines 33196-33279 confidence: medium

  Righteous residents and praise of the king increase royal affluence; unrighteous residents bring misery; when known sinners go unpunished among the righteous, Kali overtakes the rulers.

  When known sinful men move among the righteous without punishment, Kali is said to overtake the rulers of those realms.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION XII / SECTION XIII / SECTION XIV / SECTION XV; lines 25403-25487 confidence: high

  Householders are described as tilling soil, uprooting herbs, cutting trees, killing birds and animals, performing sacrifices, and attaining heaven; if chastisement were abolished, creatures would be destroyed and the strong would prey on the weak like fishes in water.

  The passage warns that without chastisement creatures would be destroyed, stronger beings would prey on weaker ones, and the world would be covered in darkness and confusion.

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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 21274-21363 confidence: high

  Warriors wake in fear and confusion, run about, cry out, cannot find weapons or armor, fail to recognize one another, and are crushed by camp animals.

  Warriors fail to recognize kin and comrades, animals raise dust and deepen darkness, order collapses, and men kill their own comrades.

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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 22270-22335 confidence: medium

  Mahadeva arrives in rage at the gods' sacrifice as a brahmacari with the bow; Earth, mountains, wind, fire, stars, Sun, Moon, sky, gods, and the sacrificial fire show fear or disorder.

  Mahadeva's anger and arrival disturb Earth, mountains, wind, fire, stars, Sun, Moon, sky, gods, and the sacrifice itself.

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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 12268-12342 confidence: medium

  Sanjaya says the world, stupefied by Time, now consists only of women; seven survive on the Pandava side, and three survive on the Dhartarashtra side: Kripa, Kritavarma, and Drona's son.

  Sanjaya states that Time has stupefied the world, that only women remain, and that the world seems destroyed by Time with Duryodhana's hostility as the cause.

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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 12525-12608 confidence: medium

  Sanjaya addresses the king; after Karna is slain by Arjuna, Partha utters leonine roars and fear enters the hearts of the king's sons.

  Karna's death is followed by fear, loss of rallying leadership, flight, confusion, and troops harming one another during the retreat.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8 / BOOK 9; lines 12662-12745 confidence: medium

  Arjuna is compared to a conflagration, elephant, and lion; the two Krishnas are described in mail; the Kaurava army is said to be broken on the seventeenth day.

  The Kaurava host is described as broken, dispersed, leaderless, and compared to dispersed clouds, a tempest-tossed boat, a moonless night, and a dried river.

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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 13017-13105 confidence: medium

  Vasudeva says of Shalya: "I do not behold a match for him in battle save thee." He also compares Shalya in battle to the Destroyer at universal destruction.

  Shalya is described as moving in battle like the Destroyer in wrath among creatures at universal destruction.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8 / BOOK 9; lines 13175-13258 confidence: medium

  Elephants afflicted by arrows and lances fall like clouds; elephant divisions disperse like wind-tossed clouds; elephants fall like mountains riven by thunder at the dissolution of the world at the end of the Yuga; heaps of fallen steeds with riders lie like mountains.

  Fallen elephants are compared to mountains riven by thunder at the dissolution of the world at the end of the Yuga.

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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 13380-13453 confidence: high

  A fearsome battle begins in which both sides make death their goal; it resembles the battle between gods and Asuras. The ape-bannered son of Pandu and Pandavas headed by Dhrishtadyumna attack, and the Kaurava host becomes disoriented.

  The Kaurava host becomes unable to discern directions, wavers and breaks; the wider battle includes fleeing warriors, crying animals, wailing soldiers, scattered horses, clashing weapons, and mangled cars and elephants.

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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 13455-13538 confidence: high

  Diverse portents appear: earth and mountains tremble, meteors fall, animals move around the army, planets appear in relation to the armies, flames issue from weapons, and crows and owls perch on combatants and standards.

  The passage explicitly introduces diverse portents involving trembling earth, meteors, planetary positions, weapon flames, and ominous birds before 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; lines 13455-13538 confidence: medium

  Shalya's shafts fall like thunderbolts; troops and animals are afflicted; the ruler of Madras shrouds foes like the Destroyer at the end of the Yuga, and the Pandava army runs to Yudhishthira for protection.

  Shalya is compared to the Destroyer at the end of the Yuga, and Bhima's mace is linked with Yama and Death Night imagery.

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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 13915-13998 confidence: medium

  Duryodhana and Dhrishtadyumna fight fiercely with arrows and darts; their arrows are compared to rain-showers from clouds, and each wounds the other.

  Arrows are likened to rain, cover earth and sky, cause darkness, and make the directions seem ablaze.

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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 14442-14484 confidence: medium

  The Pandavas complete the slaughter of the Madrakas and shout joyfully; headless forms arise and meteors seem to fall from the sun's disc.

  The passage describes extermination of the Madrakas, headless forms, falling meteors, broken vehicles, corpses, uncontrolled horses, and a routed army.

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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 14785-14868 confidence: medium

  Sanjaya describes Duryodhana on his car, courageous and resplendent like Rudra; his arrows cover the Earth and Pandava army, strike men, animals, and cars, and are compared to rain-clouds on mountains. Sanjaya says Duryodhana seemed the only man on the field and that the Parthas could not approach him.

  The Earth and army are covered by arrows, the compass directions become shrouded, and the fight is said to frighten the universe.

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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 14869-14892 confidence: medium

  The battle becomes general and awful, with many beautiful, awful, and exceedingly fierce encounters.

  The passage presents a general battle in which dense dust, raised by war vehicles and animals, dims the sun, shrouds the Earth, and hides warriors from view.

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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: high

  The battle is described as unprecedented, with indiscriminate fighting, falling warriors, loud war sounds, destruction on Earth, and many women being made widows; portents appear presaging destruction.

  Awful portents presaging destruction include trembling Earth, falling meteors, a hurricane, and weeping, trembling elephants.

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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 14978-15061 confidence: high

  The narrator says the battle becomes dreadful through the king's evil counsels; maces and lances are used, bow-strings are no longer heard, car-warriors watch, and no difference can be seen between Kurus and Pandavas.

  The passage states that no difference could be seen between the contending parties, that dust and darkness shrouded the field, and that some warriors killed friends and foes alike.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8 / BOOK 9; lines 15062-15084 confidence: medium

  the scent of blood had made the combatants nearly senseless

  The passage emphasizes blood-scented stupor, assault from all sides, absence of consideration, and weapons falling fast everywhere.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8 / BOOK 9; lines 15523-15555 confidence: low

  Kaurava leaders approach Bhima, and warriors on both sides cover opposing great car-warriors with dense showers of arrows.

  The armies become agitated as both sides exchange arrows, strike one another, fall, and wail for dead kin.

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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 15706-15753 confidence: medium

  The Pandavas cover the rushing Kaurava remnant with arrows likened to virulent snakes; the army is exterminated, and dust from the army and running steeds obscures the directions.

  Dust raised by the army and Kaurava steeds makes the directions of the compass indistinguishable during the rout.

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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 18480-18538 confidence: medium

  Varuna, son of Aditi, performs a Rajasuya sacrifice at Yamuna after subjugating men, celestials, Gandharvas, and Rakshasas; at its commencement a battle occurs between gods and Danavas, and after its completion a terrible battle occurs among Kshatriyas.

  Varuna’s Rajasuya is associated with a terrifying battle between gods and Danavas and later a terrible battle among Kshatriyas; Vishnu’s slaying of Madhu and Kaitabha is tied to his ablutions at the sacred Sarasvati tirtha.

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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: medium

  The narration likens the fighters to lions, tigers, oceans, angry suns, storm clouds, two suns at universal dissolution, blazing fires, and mountains as they confront each other.

  The duelists are compared to uncrossable oceans bent on destruction, angry suns consuming everything, two suns at universal dissolution, and blazing fires.

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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 19178-19264 confidence: high

  Duryodhana roars from joy and challenges the son of Pritha; when he summons Bhima, "diverse portents of an awful kind" appear.

  The duel challenge is followed by violent disruptions in weather, sky, directions, earth, mountains, animals, wells, and invisible sounds.

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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 19510-19551 confidence: high

  Bhimasena roars and hurls his mace at Duryodhana's thighs; the mace is described as thunder-forceful, fractures both thighs, and Duryodhana falls, making the earth echo.

  After Duryodhana, called lord of earth and head of monarchs, falls, winds, dust, trembling earth, thunder, meteors, bloody showers, and terrifying sounds occur.

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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 19510-19551 confidence: medium

  Headless many-limbed beings dance and cover the earth; warriors tremble; lakes and wells produce blood; rivers flow in opposite directions; women seem like men and men like women; the Pancalas and Pandavas become anxious.

  Waters produce blood, rivers flow in reverse, and women and men seem to exchange appearance at the hour of Duryodhana's fall.

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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 19510-19551 confidence: medium

  Headless many-limbed beings dance and cover the earth; warriors tremble; lakes and wells produce blood; rivers flow in opposite directions; women seem like men and men like women; the Pancalas and Pandavas become anxious.

  Headless many-limbed beings dance and cover the earth after Duryodhana falls.

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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 20277-20287 confidence: medium

  The passage opens with a reference to the lamentations of the king.

  The Earth trembles violently, the compass directions become murky, and the surrounding narrative concerns the king's lamentations and fall.

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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 10213-10296 confidence: medium

  After the Kulindas fall, Kaurava warriors blow sea-born conchs and battle resumes between Kurus and Pandavas-Srinjayas with many weapons and heavy destruction.

  The renewed battle is described as fierce and destructive, and the battlefield is compared to storm-clouds with lightning, thunder, and fierce winds.

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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 10406-10489 confidence: medium

  The warriors challenge and rush at each other, desiring to slay one another, and are compared to bulls, elephants, mountains, venomous snakes, Yamas, Indra and Vritra, sun and moon, and destructive planets at the end of the Yuga; both are said to be born of celestial fathers.

  The warriors are likened to Indra and Vritra, to sun and moon, to destructive planets at the end of the Yuga, and to terrible comets.

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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 10490-10572 confidence: medium

  The gods and Asuras adopt opposite sides, the three worlds tremble, gods are on Partha’s side, Asuras on Karna’s, and all creatures are interested in the encounter.

  The three worlds tremble, and the gods fear the vast universe may be destroyed because of the encounter between Karna and Arjuna.

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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 10630-10662 confidence: high

  Krishna says the Sun may fall, Earth split into 1,000 fragments, and fire become cold, yet Karna cannot slay Arjuna; if such a thing occurs, universal destruction is near, and Krishna will slay Karna and Shalya with bare arms.

  Krishna frames Karna slaying Arjuna as less likely than the Sun falling, Earth shattering, fire becoming cold, and the universe approaching destruction.

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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 10838-10866 confidence: low

  Clouds quickly envelop the compass points in darkness; their extremities resemble mountains, they flood the earth with water, and the welkin and directions become shrouded so that nothing can be seen.

  Clouds envelop all directions in darkness, shroud the welkin and directions, and make nothing visible.

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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 11035-11096 confidence: medium

  Arjuna, enraged by his wounds, baffles Karna's shafts, attacks the Kauravas, and darkens the welkin with arrow showers so that birds cannot range there.

  Arjuna's showers of shafts darken the welkin, prevent birds from ranging, and later make the compass points, sun's splendour, and Karna's car invisible.

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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 11494-11577 confidence: medium

  Karna takes up a firelike arrow; earth trembles with mountains, waters, and forests, winds carry pebbles, directions fill with dust, gods wail, and the Pandavas become sorrowful.

  Karna's shaft is accompanied by trembling earth, violent winds, dust-darkened directions, divine grief, and Pandava sorrow; Anjalika later makes the universe shake.

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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 11699-11782 confidence: medium

  The fleeing warriors, divested of weapons and armour, lose direction, crush one another, and think that Arjuna or Bhima is pursuing each of them.

  The troops lose their sense of direction, lack weapons and armour, crush one another, and imagine individual pursuit by Arjuna or Bhima.

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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 2088-2170 confidence: medium

  The Kurus and Pandavas close again; the battle between Karna and the Pandavas is said to swell Yama's kingdom; combatants attack with many weapons and produce sounds filling the sky, directions, firmament, and earth.

  The battle noise fills sky, directions, firmament, and earth; combatants, vehicles, elephants, horses, and foot-soldiers are destroyed in confused mutual slaughter.

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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 2724-2807 confidence: high

  The combatants briefly observe sanctioned warrior practices and do not fight from behind others; soon the battle becomes an encounter of mad men without regard for one another.

  The passage contrasts sanctioned warrior practices and a brief beautiful aspect with a later encounter of mad men showing no regard for one another.

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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 2808-2840 confidence: high

  The battle is marked by the clash of weapons and is compared to 'the mad and roaring current of the Ganga' filling the universe with uproar.

  The battle is loud and overwhelming; warriors cannot distinguish friends from foes and kill both under fury and loss of reason.

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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 2910-2993 confidence: medium

  Karna is placed at the van; the warriors return and fight a "battle that resembled that between the gods and the Asuras" amid loud uproar from troops, animals, cars, and conchs.

  The battle is compared to a war between gods and Asuras, and the battlefield is compared to the realm of the dead at universal dissolution.

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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 2994-3064 confidence: medium

  Rakshasas, Pishacas, and carnivorous beasts come to the awful battlefield, which resembles Rudra’s sporting ground.

  After the armies depart, Rakshasas, Pishacas, and carnivorous beasts fill the awful field, which is compared to Rudra’s sporting ground.

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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 3358-3441 confidence: medium

  The Daityas, strengthened by revival and boons, afflict the three worlds, destroy cities and towns, roam through celestial forests and sacred Rishi asylums, and cease to respect anyone.

  After receiving boons and revivals, the Daityas afflict the three worlds, destroy settlements, invade sacred and celestial spaces, and drive away the gods.

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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 4070-4154 confidence: medium

  After Karna sets out, Earth trembles; planets seem to oppose one another; meteors, blazing quarters, cloudless thunder, winds, animal signs, fallen steeds, falling bones, blazing weapons, trembling standards, and weeping animals appear as portents for Kuru destruction, but the Kurus ignore them.

  The passage presents planetary conflict, meteors, cloudless thunder, fierce winds, animal signs, falling bones, blazing weapons, and trembling standards as portents for the destruction of the Kurus.

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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 4875-4958 confidence: medium

  The report names Sakala, Apaga, and the Jarttikas, then describes Gauda liquor, beef with garlic, meat-flour cakes, purchased rice, and intoxicated women singing and dancing without restraint.

  The reported speeches associate the Vahikas and Aratta-Vahikas with intoxication, unrestrained behavior, obscene songs, highway robbery, irreligion, and avoidance by virtuous people.

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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 4982-5065 confidence: medium

  The Brahmana reports Vahika practices involving movement through varna and occupational statuses and calls these practices sinful irregularities destructive of virtue; Gandharas, Madrakas, and Vahikas are named.

  The Vahikas are described as cycling through Brahmana, Kshatriya, Vaishya, Shudra, barber, Brahmana again, and slave, in a context calling these practices irregular and destructive of virtue.

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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 5197-5280 confidence: medium

  Shalya points out to Karna the white-steeded car driven by Krishna and carrying Arjuna, while describing uproar, dust, trembling earth, winds, animal cries, and Ketu covering the Sun.

  Dust darkens the sky, the earth trembles, winds blow, animals cry or gather, Ketu covers the Sun, and Shalya says these signs foretell many dead kings.

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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 5383-5466 confidence: medium

  Both hosts produce the shrill blare of thousands of conchs, fierce drums, diverse instruments, animal and chariot noise, and leonine shouts of heroes.

  The noise of the two armies is described as shaking the earth, heavens, celestial bodies, and living creatures, with weak creatures dying from the agitation.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8; lines 5852-5935 confidence: medium

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

  The fleeing sons see Bhimasena behaving like the Destroyer at the end of the Yuga.

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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 5936-6019 confidence: medium

  Dense thousands of arrows obscure the sun's rays and the cardinal and subsidiary directions; the noon sun's effulgence is dispelled by arrows of Karna and Bhima.

  Arrows obscure sun and directions; the armies roar like oceans, rush like water, and mingle like rivers; the battle is described as unprecedented and awful.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8; lines 6021-6104 confidence: high

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

  The battle becomes general and darkened by dust and weapons so that fighters can no longer distinguish friends from foes.

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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 6105-6112 confidence: medium

  "declaring the names of their sires and families" and beginning to crush one another "with darts and lances and battle-axes."

  The fighters crush one another in a fierce and awful battle, leading to the weakening of an army.

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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 621-693 confidence: medium

  Dhritarashtra hears of Karna's slaughter, described as incredible and likened to the downfall of Meru, the Sun falling, the ocean drying, and annihilation of earth, firmament, directions, and waters; he thinks his army has been annihilated.

  Karna's slaughter is likened to the downfall of Meru, the falling Sun, the drying ocean, and annihilation of earth, firmament, directions, and waters.

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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 6386-6473 confidence: medium

  Duryodhana's bow seems continuously drawn; his arrows cover the twins, likened to the Sun and Moon shrouded by clouds, and the field is imaged as the Destroyer at the end of the Yuga.

  Duryodhana's arrow storm covers the directions, obscures the twin warriors like clouded sun and moon, and is compared to the Destroyer at the end of the Yuga.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8; lines 6696-6759 confidence: medium

  After Ashvatthama speaks, the Bharata army and Pandavas rush together; the collision of leaders is awful, and destruction at the front of the Kurus and Srinjayas is compared to the last great universal dissolution.

  The collision of armies and destruction of life are explicitly compared to what takes place at the last great universal dissolution.

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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 6846-6871 confidence: medium

  Vasudeva describes everything to Arjuna; then a "terrible and awful battle" begins as the two hosts encounter each other, "making death their goal," and destruction sets in on Earth.

  The two hosts clash in a terrible battle, make death their goal, and the narrator says destruction sets in 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 6873-6956 confidence: medium

  Drona's son rushes against Dhrishtadyumna, threatens him as Drona's slayer, and the passage compares Dhrishtadyumna's charge to the Destroyer running against the Destroyer at universal dissolution.

  Dhrishtadyumna's rush against Drona's son is compared to the Destroyer running against the Destroyer at universal dissolution, and their arrows obscure sky and directions.

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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 7016-7099 confidence: medium

  The Kuru warriors again move toward Yudhishthira like rain-water rushing to the ocean; they roar, blow conchs, and shake bows; Krishna says Yudhishthira seems within Death’s jaws or like a libation on sacrificial fire.

  The numerous Kuru warriors are compared to rain-season water rushing toward the ocean as they move toward Yudhishthira.

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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 7218-7295 confidence: medium

  Pancala warriors with elephants and horses surround Duhshasana to rescue the Pandava commander; the battle is said to present a frightful sight like the destruction of all creatures at the end of the Yuga.

  The battle is explicitly compared to the destruction of all creatures at the end of the Yuga.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8; lines 7297-7366 confidence: medium

  Duhshasana and Shakuni surround Bhima with a large elephant force. Bhima turns Duryodhana back, invokes celestial weapons, attacks elephants, and is compared to Indra striking the Asuras; his shafts cover the sky like insects covering a fire, and he scatters elephants like wind scattering clouds.

  The passage describes arrows covering the sky, elephants as clouds, hills, mountains, and fallen planets, and Bhima's sound as thunder.

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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 7368-7439 confidence: medium

  Karna's shafts fall so densely that later arrows touch earlier ones; colliding arrow showers seem like a conflagration in the sky and shroud the ten directions like flights of locusts.

  Dense showers of arrows shroud the directions, collide in the sky, produce a fire-like appearance, and make the battle dark and awful.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8; lines 7525-7608 confidence: medium

  The combatants fight fiercely amid slain drivers, riders, horses, elephants, and car-warriors. Ashvatthama strikes Arjuna in the chest with a winged arrow; Arjuna answers with showers of arrows and cuts off Ashvatthama's bow.

  The passage describes uncontrolled carnage, slain chariot personnel and animals, confusion in the vast host, and warriors fleeing on all sides.

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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 9303-9386 confidence: medium

  Karna cuts off limbs, heads, weapons, standards, animals, cars, banners, axles, yokes, and wheels; the earth becomes impassable with flesh and blood, and the field's features can no longer be distinguished.

  The passage says the field's features become indistinguishable and that combatants cannot distinguish friends from foes in arrow-created darkness.

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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 9387-9425 confidence: medium

  Karna empties cars and steeds, slays elephant-neck fighters, routes foot soldiers, and is likened to the mid-day sun and the Destroyer at the end of the Yuga.

  Karna's battlefield devastation is expressed through similes comparing him to the Destroyer at the end of the Yuga and after slaying all creatures.

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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 9596-9654 confidence: medium

  Arjuna cuts off thy son's standard and bow, destroys Kritavarma's steeds and standard, destroys parts of the hostile force, and the host breaks like an embankment washed off by waters; Keshava drives the car onward.

  The passage describes arrows creating darkness, gloom over the directions, the sun's effulgence being shrouded, and the hostile host breaking apart.

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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 9856-9939 confidence: medium

  Arjuna stretches the Gandiva, creates darkness by arrows, and the echoes travel through the sky; birds take shelter in mountain caverns. Bhimasena follows Arjuna's car and protects his rear as they proceed toward Karna.

  Arjuna creates darkness with arrows; bow echoes travel through the sky; birds take refuge in mountain caverns; people fear the earth might split at Karna's bow-twang.

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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 9940-9975 confidence: medium

  The battle, fraught with slaughter of men, steeds, and elephants, became so fierce that it resembled the ancient encounter "between the gods and the Asuras."

  The battlefield is described as fierce, slaughterous, and comparable to the ancient encounter between the gods and the Asuras.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CLIII / SECTION CLIV / SECTION CLV / SECTION CLVI; lines 22618-22684 confidence: medium

  In a dark battle between gods and Danavas, Rahu pierces Surya and Soma with arrows, and the gods begin losing strength under Asura attacks.

  Rahu pierces Surya and Soma, darkness overtakes the gods, and Atri assumes luminary forms to dispel the darkness and restore light.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CLVII / SECTION CLVIII / SECTION CLIX / SECTION CLX; lines 23148-23231 confidence: medium

  Daksha spreads out a sacrifice; Bhava, angry at Daksha's slight, pierces the embodied sacrifice with a shaft, producing cosmic disturbance: universe agitated, ocean rolling, earth trembling, mountains moving, sky cracked, worlds darkened.

  Rudra's wrath and bow action are followed by agitation of the universe, trembling earth, moving mountains, cracked sky, darkened worlds, and alarm among gods and Rishis.

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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 24802-24932 confidence: medium

  Kala-ratri is defined as the Night that precedes universal dissolution.

  Kala-ratri is identified as the Night preceding universal dissolution.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CLXVI / SECTION CLXVII / SECTION CLXVIII / FOOTNOTES; lines 25050-25178 confidence: medium

  Deities are supported by sacrificial offerings made from Earth’s productions and cow’s butter; Asuras weaken deities by afflicting Earth and killing kine.

  Asuras weaken deities by afflicting Earth and killing kine, the sources of sacrificial offerings.

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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 21515-21598 confidence: medium

  He is described as without birth, the stake to which Righteousness is tethered, the great embodiment of sacrifice, the nave of the starry wheel, the Moon among constellations, one who remains when all things disappear, and one who desires creation.

  The figure remains when all things disappear, desires creation, is receptacle of all water, and lies on a vast expanse of waters after universal dissolution.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CXXXVII / SECTION CXXXVIII / SECTION CXXXIX / SECTION CXL; lines 19293-19376 confidence: high

  Uma smiles and covers Mahadeva's eyes in jest; all regions become dark, life seems extinct, Homa rites cease, Vashat is absent, creatures are fearful, and the universe seems sunless.

  When Mahadeva's eyes are covered, all regions become dark, life seems extinct, Homa rites cease, Vashat disappears, and creatures become afraid.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LXXIV / SECTION LXXV / SECTION LXXVI / SECTION LXXVII; lines 32633-32704 confidence: high

  When Arjuna is afflicted, the three worlds cry out, the Sun loses splendour, wind blows, Rahu swallows Sun and Moon, meteors strike the solar disc, Kailasa trembles, and Rishis fear and sigh.

  Arjuna’s affliction is accompanied by cosmic and atmospheric disturbances: dimmed Sun, eclipse, meteors, trembling Kailasa, smoke, red clouds, and rain of flesh and blood.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LXXXIX / SECTION XC / SECTION XCI / SECTION XCII; lines 34152-34227 confidence: medium

  Agastya lawfully collects sacrificial food; during his sacrifice, thousand-eyed Indra ceases to pour rain on Earth.

  Indra's cessation of rain threatens the growth of food during a twelve-year sacrifice, prompting concern among the Rishis.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION VI / SECTION VII / SECTION VIII / SECTION IX; lines 27515-27545 confidence: medium

  Chyavana created Mada, a terrible Asura assuming all shapes, with vast jaws, many sharp teeth, and a pike, who pursued Indra with the object of killing him.

  Mada is described with jaws spanning earth and the celestial regions and with enormous teeth, creating a threat to Indra.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION VIII / SECTION IX / SECTION X / SECTION XI; lines 27697-27743 confidence: medium

  In ancient times Vritra encompasses the earth; bad odours arise, and Indra, enraged, hurls his thunderbolt at Vritra.

  Vritra successively overwhelms or enters earth, waters, luminous matter, gaseous matter, and ether, causing loss or corruption of odour, liquidity, colour and form, touch, and sound.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XC / SECTION XCI / SECTION XCII / FOOTNOTES; lines 34295-34407 confidence: medium

  The dissolution is said to be Mahapralaya, not lesser dissolutions; until then the sage will look upon all beings, meaning their repeated migrations.

  The dissolution is identified as Mahapralaya, and a sage is said to observe beings' repeated migrations until then.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XC / SECTION XCI / SECTION XCII / SECTION XCIII; lines 13558-13648 confidence: medium

  Kasyapa and the others observe severe penances and roam the world seeking the eternal region of Brahman through Yoga-meditation.

  The seven Rishis are severe ascetics seeking Brahman's region when a severe drought and universal hunger make living beings weak and lead to desperate action.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XCI / SECTION XCII / SECTION XCIII / SECTION XCIV; lines 14084-14185 confidence: low

  Agastya says Time assails Righteousness and that he should go to heaven before unrighteousness, ignorance, improper hearing of Vedas, unrighteous rule, disregard of social distinctions, and oppression of the weak prevail.

  Agastya says Time assails Righteousness and that he should go to heaven before unrighteousness, ignorance, disregard of social distinctions, and domination of the weak prevail.

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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 3951-4009 confidence: medium

  “Thou art that wind which rises at the time of the universal dissolution” and churns the universe like milk in a milkpot.

  The figure is identified with the wind at universal dissolution that churns the entire universe like milk in a milkpot.

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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 4011-4093 confidence: medium

  The hymn says the addressee has a vast womb with the Vedas in it, rises from waters after cosmic dissolution, creates/studies/knows the Vedas, is a refuge for Brahman devotees, and has infinite forms and bodies.

  The being is said to rise from the infinite waters that follow the dissolution of the universe.

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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 38402-38504 confidence: high

  In the thirty-sixth year after the battle, Yudhishthira sees many portents: strong dry winds with gravel, birds wheeling right-to-left, rivers running backward, fog, meteors like blazing coals, a dimmed dust-covered sun, headless trunks seen across it, and circles around the sun and moon.

  The passage links multiple abnormal natural and celestial signs with fear, danger, and the subsequent news of the Vrishni destruction.

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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: high

  A sequence of omens is listed: winds, rats and mice, broken pots, animal cries and abnormal births, shameless sinful acts, religious disrespect, marital deception, leftward blue-red flames, headless forms around the sun, worms in food, unseen treads, planetary afflictions, unseen birth constellations, and asses braying when Panchajanya is blown.

  The passage lists numerous natural, domestic, animal, ritual, social, and celestial abnormalities as omens foreboding destruction of the Vrishnis and Andhakas.

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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 38594-38681 confidence: high

  Krishna runs to prevent further mischief, but Bhojas and Andhakas, driven by the hour, surround Satyaki; Krishna stands unmoved knowing the hour; intoxicated combatants strike Yuyudhana with eating pots.

  The passage repeatedly states that the hour had come, the groups were urged by fate or Time, and sons and fathers killed one another in a destructive melee.

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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 38594-38681 confidence: medium

  The Vrishnis mix wine into food cooked for Brahmanas and give it to monkeys and apes; at Prabhasa they begin drinking revels with trumpets, actors, and dancers; Rama, Kritavarma, Yuyudhana, Gada, and Vabhru drink in Krishna's sight.

  The clans mix wine with food cooked for Brahmanas, give it to monkeys and apes, then engage in drinking revels that lead into quarrel and slaughter.

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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 38594-38681 confidence: high

  Hurled grass blades pierce impenetrable things; son kills sire and sire kills son; intoxicated men fall upon one another; the Kukuras and Andhakas are destroyed like insects rushing at a blazing fire, and no one flees.

  The passage states that son killed sire and sire killed son while the clans, intoxicated and fated, fell upon one another.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXXVIII / SECTION XXXIX / FOOTNOTES / BOOK 16; lines 38755-38828 confidence: medium

  Daruka reports to the Kurus and Pandavas that the Vrishnis killed one another with iron bolts and that the Vrishnis, Bhojas, Andhakas, and Kukuras were slain; Arjuna departs with Daruka for Dwaraka and says destruction will soon overtake everything.

  Daruka reports that the Vrishnis killed one another with iron bolts and that the Vrishnis, Bhojas, Andhakas, and Kukuras have all been slain, leading to grief among the Pandavas and the bereft city of Dwaraka.

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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.

  Iron bolts generated by a Brahmana curse lead to the destruction at Prabhasa, and the Bhoja, Andhaka, and Vrishni heroes slaughter one another.

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• The Markandeya Purana CAJITO LI, / CTE OFFSPBIKQ OF OUHSAHA. / CANTO Ltl. / Canto LIl.; lines 14678-14858 confidence: medium

  Duhsaha’s offspring, in a goblin/yaksha pedigree, are described as observers of wicked customs who have overspread the whole world.

  The Canto LI closing notice says the offspring of Duhsaha observe wicked customs and have overspread the whole world.

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• The Markandeya Purana CANTO C. / Canto 0 / CANTO C. / Canto CI.; lines 30175-30333 confidence: medium

  The world is “destitute of light” and “enveloped with darkness”; “a single huge egg came into existence.”

  Before the egg appears, the world is described as destitute of light, obscure, and enveloped in darkness.

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• The Markandeya Purana CANTO JDXXXVIir. / For hhal0nga read hha^vdnga, / Canto LXXXIX. / CANTO LXXXIX.; lines 27947-27979 confidence: high

  The goddess sees the approaching lord of the Daitya folk and pierces him in the breast with a dart, felling him.

  The goddess kills an evil-souled demon, and afterward the universe becomes placid, the earth and sky recover, clouds and rivers become orderly, and divine beings rejoice.

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• The Markandeya Purana CANTO JDXXXVIir. / For hhal0nga read hha^vdnga, / Canto LXXXIX. / CANTO LXXXIX.; lines 27947-27979 confidence: medium

  Shattered by the dart-point, the demon falls lifeless and shakes the whole earth with its seas, islands, and mountains.

  The demon's lifeless fall shakes the whole earth, including seas, islands, and mountains.

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• The Markandeya Purana Canto L. / THE CEBATION OF THE NINE SAGES. / CANTO L, / CANTO L.; lines 13672-13775 confidence: medium

  Duhsaha resides in men's houses, is hungry, downward-faced, naked or rag-clothed, hoarse like a crow, long-toothed, open-mouthed, terrible, and ravenous; Brahma created him to eat all beings.

  Duhsaha is described as created to eat all beings, but Brahma forbids him to devour the universe and redirects him to limited dwellings and food sources.

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• The Markandeya Purana CANTO LI. / THE OFPSPEIHG OP DTJHSAHA. / CAJITO LI, / CTE OFFSPBIKQ OF OUHSAHA.; lines 14619-14675 confidence: medium

  The section is titled as concerning the offspring of Duhsaha/OCR Ouhsaha. It says beings were desirous of eating one another, and Pracanda restrained several tribes of Candalas and established ordinances.

  The opening describes beings desirous of eating one another, followed by Pracanda restraining the Candala tribes and establishing ordinances.

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• The Markandeya Purana CANTO LNXXI. / CANTO LXXXL / YICTOBY OP THE ASORAS OTEB THE OOBS. / Canto LXXXIL; lines 25765-25819 confidence: medium

  The rishi describes a full hundred-year fight between gods and Asuras, with Mahisha lord of the Asuras and Indra lord of the gods; the gods' army is vanquished and Mahisha becomes Indra after conquering all the gods.

  Mahisha conquers the gods, becomes Indra, dominates the jurisdictions of multiple gods, and expels the gods from Svarga.

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• The Markandeya Purana CANTO LXXSOl. / Canto LXXXIII. i / THE GODDESS SLATS THE ASUEA CHIEFS. / CANTO LXXXm.; lines 26165-26216 confidence: medium

  Ambika displays wrath; Mahisha rages, pounds the earth, tosses mountains, bellows, and causes earth, sea, clouds, and mountains to be violently disturbed.

  Mahisha's rage and violent movements are associated with crumbling earth, overflowing sea, torn clouds, and falling mountains.

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• The Markandeya Purana CANTO LXXXI. / CANTO LXXXI. / CANTO LNXXI. / CANTO LXXXL; lines 25711-25762 confidence: high

  Janardana, “being quitted by her, rose up from his couch in the universal ocean.”

  Vishnu’s couch is in the universal ocean, and the adversaries later see that the entire world is nothing but water.

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• The Markandeya Purana Canto LXXXIII. i / THE GODDESS SLATS THE ASUEA CHIEFS. / CANTO LXXXm. / THE OOBDISS SLAYS THE ASURA MAHISHA.; lines 26219-26268 confidence: medium

  The great Asura assumes his buffalo shape again and shakes the three worlds with all moveable and immoveable things.

  The Asura shakes the three worlds and hurls mountains before being slain by the goddess.

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• The Markandeya Purana CANTO LXXXIV. / HYMN TO C'ANDIKA. / CANTO LXXXIV, / Canto LXXXY.; lines 26663-26862 confidence: medium

  The Asuras Sumbha and Nisumbha conquer the gods, take the three worlds, sacrificial portions, and multiple divine offices, and leave the gods scattered and deprived of sovereignty.

  The Asuras take the three worlds, sacrificial portions, and the domains of multiple gods, leaving the gods scattered and powerless.

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• The Markandeya Purana CANTO LXXXIX. / Canto XCL / CANTO XCI. / For read isWa-iabM with the Bombay edition.; lines 28297-28331 confidence: medium

  "Within the pit of selfishness, wherein is exceeding great darkness" and "Canses this universe to whirl about most grievously."

  The passage combines darkness, the whirling universe, dangerous beings, and fire amid the ocean with the goddess safeguarding the universe.

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• The Markandeya Purana Canto LXXXL / CANTO LXXXI. / CANTO LXXXI. / CANTO LNXXI.; lines 25599-25708 confidence: medium

  Asuras springing from Vishnu's ear seek to slay Brahma; Brahma stands on the lotus from Vishnu's navel, sees the fierce Asuras and sleeping Janardana, and extols Vishnu's Sleep dwelling in Hari's eyes to awaken him.

  Two fierce Asuras arise in the scene where Brahma stands on the lotus from Vishnu's navel, seek to slay Brahma, and must be bewitched and slain by Vishnu.

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• The Markandeya Purana CANTO LXXXL / YICTOBY OP THE ASORAS OTEB THE OOBS. / Canto LXXXIL / CANTO LXXXIL; lines 25822-25973 confidence: medium

  Seeing the three worlds agitated, the foes of the Immortals unite their armies; Mahisha angrily asks what it is and rushes with the Asuras toward the roar.

  The foes of the Immortals gather vast armies and weapons against the goddess, and battle begins as Chandika destroys their arms with ease.

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• The Markandeya Purana Canto LXXYI. / CANTO T,XXV7. / Canto LXXYII. / Canto LXXXL; lines 25341-25368 confidence: medium

  The muni attributes those feelings to the goddess Mahamaya or Great Illusion and relates that Brahma praised the goddess at the end of a former kalpa to seek deliverance from Madhu and Kaitabha.

  Vishnu awakens and slays the demons Madhu and Kaitabha, from whom deliverance had been sought.

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• The Markandeya Purana Canto LXXYII. / Canto LXXXL / CANTO LXXXI. / CANTO LXXXI.; lines 25483-25596 confidence: medium

  At the end of the kalpa, Vishnu stretches Sesha out and enters contemplative sleep when the universe has become absolute ocean; Madhu and Kaitabha are introduced as two terrible Asuras.

  The rishi describes the universe converted into absolute ocean at the end of the kalpa, while Vishnu sleeps in contemplation on Sesha.

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• The Markandeya Purana CANTO or. / CANTO CYL / Canto CVI. / CANTO CVI.; lines 31176-31339 confidence: high

  As the Sun, the centre of all worlds, whirls, earth, oceans, mountains, forests, heavens, moon, planets, stars, creatures, waters, asterisms, and clouds are displaced or broken; earth, air, and nether regions sound out, and there is great chaos.

  The Sun is called the centre of all worlds; when he whirls during the paring of his glory, the heavens, earth, waters, mountains, asterisms, and clouds are thrown into disorder, and the passage calls this chaos.

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• The Markandeya Purana Canto OY. / CANTO or. / CANTO CYL / Canto CVI.; lines 31067-31173 confidence: low

  The synopsis describes the Sun's marriage to Sanjna, her shadow's substitution, the curse of Yama, Visva-karman placing the Sun on his wheel and paring down his glory, ensuing chaos, and hymns to the Sun.

  The canto synopsis reports that Visva-karman pares down the Sun's glory on a wheel and that the world is thrown into chaos while celestial beings hymn the Sun.

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• The Markandeya Purana CANTO VIII. / THE BATTLE OF THE MAINA AHD THE HERON. / Canto IX. / CANTO IX.; lines 3255-3310 confidence: high

  The two transformed combatants ally with other beings, fight in anger, grow to immense size, and strike each other with wings, neck, and feet.

  The battle between the enormous bird forms causes mountains to fall, earth to quake, seas to swell, living beings to perish, and the world to become confused and terrified.

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• The Markandeya Purana CANTO XLTI. / THE COMPUTATION OP BRAHMANS LIFE. / CANTO XLvrr. / Canto XLYII.; lines 12460-12540 confidence: medium

  While he pondered creation, darkness, folly, infatuation, gloominess, and blind consciousness, collectively called ignorance, manifested out of the Supreme Soul; irrational creation was established in five ways.

  Darkness, folly, infatuation, gloominess, and blind consciousness manifest from the Supreme Soul while creation is being pondered.

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• The Markandeya Purana CANTO XLV. / THE PRODUCTION OF THE MUNDANE EGG. / CANTO XLVT. / Canto XL VI.; lines 12231-12274 confidence: medium

  Krauslituki addresses the teacher, recalls the genesis of the egg and Brahma’s birth within it, and asks about the state after Time has destroyed everything at the end of universal dissolution.

  The passage describes a state after universal dissolution in which nothing is created, the universe is dissolved in Nature, and modification is suspended.

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• The Markandeya Purana CANTO XV. / Canto XYI. / CANTO X?I. / CANTO xvr.; lines 5149-5264 confidence: high

  Mandavya curses the foot-pusher to die at sunrise; the wife hears and says the sun shall not arise.

  The wife's declaration prevents sunrise, causing continual night and provoking divine fear of dissolution and ritual collapse.

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• The Markandeya Purana CANTO XV. / Canto XYI. / CANTO X?I. / CANTO xvr.; lines 5149-5264 confidence: high

  The sun fails to rise, continual night lasts many days, and the gods fear universal dissolution because Vedic recitation and fire oblations with Svadha and Svaha are absent.

  The gods explain that without day and night, months, seasons, half-yearly solar movement, the year, and knowledge of time fail.

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• The Markandeya Purana CANTO XV. / Hirita ; see note ** p. 28. / CANTO XV. / Canto XYI.; lines 5019-5041 confidence: medium

  A certain brahman is cursed by Mandavya at night to die at sunrise, and his devoted wife restrains the sun from rising.

  When the sun is restrained from rising, all activity ceases and the gods become alarmed.

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• The Markandeya Purana Canto XYI. / CANTO X?I. / CANTO xvr. / CANTO XVT,; lines 5267-5433 confidence: medium

  Anasuya says Indra and the gods are in distress and are searching for day and night, whose prescribed acts have been discarded because of the Brahman lady's speech.

  Day and night have ceased, sacrifices and divine nourishment fail, drought threatens the world, and Anasuya summons the sun to resume its course.

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• The Markandeya Purana For read isWa-iabM with the Bombay edition. / C'ANDIKA CHVES THE QODS A WON. / Canto XCII. / CANTO XCII.; lines 28507-28614 confidence: medium

  C'andika vanishes while the gods are gazing; the gods, relieved from fear with their foes slain, resume their dominions and sacrificial shares.

  The goddess slays fierce foes of the gods, the Daityas retreat to Patala, and the gods resume their dominions and sacrificial shares.

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• The Markandeya Purana THE BATTLE OF THE MAINA AHD THE HERON. / Canto IX. / CANTO IX. / THE BATTLE OF THE MAINA ANT) TEE HEBOH.; lines 3313-3354 confidence: medium

  Brahma, the fore-father and lord of creation, sees destruction of the worlds, desires the welfare of both, dissipates their brute nature, and addresses them in their former bodies as Vasishtha and the noble descendant of Kusika.

  Brahma sees destruction of the worlds and says the war between the two is causing the earth to waste away.

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• The Ramayan of Valmiki APPENDIX. / CAREY AND MARSHMAN. / SCHLEGEL. / GORRESIO.; lines 57501-57580 confidence: medium

  The gods report that Ravana misuses Brahma's boon, oppresses gods, ascetics, Yakshas, Gandharvas, Asuras, and humans, and so terrifies natural forces that the sun, wind, fire, and sea are affected.

  Ravana's presence is said to frighten the sun, wind, fire, and sea, and he is described as tormenting worlds and beings.

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• The Ramayan of Valmiki APPENDIX. / CAREY AND MARSHMAN. / SCHLEGEL. / GORRESIO.; lines 57501-57580 confidence: medium

  The gods tell Brahma that Ravana abuses Brahma’s boon, oppresses gods and ascetics, and tyrannizes the three worlds while protected from death by gods, Yakshas, or demons.

  Ravana’s oppression extends to the three and seven worlds, and sun, wind, fire, and sea are described as fearful in his presence.

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• The Ramayan of Valmiki BOOK IV. / Canto V. The League. / Canto VI. The Tokens. / Canto XI. Dundubhi.; lines 38645-38760 confidence: medium

  At Kishkindhá’s gate the demon bellows like drums, shakes the ground, rends the earth, and throws down trees near the portal.

  The demon’s bellowing shakes the ground, rends the earth, and uproots or throws down trees near the city portal.

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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

  “First water was, and naught beside; / There earth was formed that stretches wide.” Brahmá then comes forth and, in a boar’s disguise, raises earth from the deep and frames the world.

  The passage begins the world account with only water present, then earth forms and Brahmá emerges with the Gods.

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• The Ramayan of Valmiki Canto CII. Lakshman Healed. / Canto CVI. Glory To The Sun. / Canto CVIII. The Battle. / Canto CIX. The Battle.; lines 55400-55568 confidence: high

  Rāma and Rāvaṇ fight from chariots with arrows and weapons; the missile storm disturbs oceans, beings below, earth, sun, and wind.

  The battle’s missiles disturb oceans and beings below, shake the earth, pale the sun, and still the gale.

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• The Ramayan of Valmiki Canto CIV. The Meeting With The Queens. / Canto CIX. The Praises Of Truth. / Canto CXI. Counsel To Bharat. / Canto CXII. The Sandals.; lines 25639-25819 confidence: medium

  The sage says that since Ráma made his home in the holy shade, fiends have more fiercely vexed the hermitage, appearing in dreadful forms, terrifying the saints, and obstructing holy rites around the altars.

  The demons frighten hermits, block holy rites, fling ritual vessels away, extinguish ritual fires, and trample water-urns.

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• The Ramayan of Valmiki Canto CXXIX. The Meeting With Bharat. / Canto CXXX. The Consecration. / APPENDIX. / CAREY AND MARSHMAN.; lines 57286-57377 confidence: medium

  The gods tell Brahman that Ravana, empowered by Brahman's boon, oppresses gods, sages, genii, celestial musicians, titans, and mortals; cosmic powers are checked by fear of him, and Kubera has been displaced.

  The gods report that Ravana harms the worlds and disrupts sun, wind, fire, and ocean, then seek a means for his destruction.

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• The Ramayan of Valmiki Canto CXXIX. The Meeting With Bharat. / Canto CXXX. The Consecration. / APPENDIX. / CAREY AND MARSHMAN.; lines 57286-57377 confidence: medium

  The gods address Brahma, saying Ravana, strengthened by Brahma's boon, vexes gods, sages, celestial beings, Titans, mortals, and the three worlds.

  The gods say Ravana oppresses the three worlds and that sun, wind, fire, and ocean fail to act normally in his presence.

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• The Ramayan of Valmiki Canto CXXVI. Bharat Consoled. / Canto CXXIX. The Meeting With Bharat. / Canto CXXX. The Consecration. / APPENDIX.; lines 57183-57268 confidence: high

  The gods tell Brahmá that Rávaṇa, protected by a boon, oppresses gods, sages, Yakshas, Gandharvas, Asuras, and humans; they describe the sun, winds, fire, and ocean as failing in his presence.

  The gods describe the sun, winds, fire, and ocean as losing or ceasing their normal actions in Rávaṇa’s presence.

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• The Ramayan of Valmiki Canto CXXVI. Bharat Consoled. / Canto CXXIX. The Meeting With Bharat. / Canto CXXX. The Consecration. / APPENDIX.; lines 57183-57268 confidence: high

  The gods petition Brahmá, saying Rávaṇa's boon makes him invulnerable to gods, Dánavas, and Yakshas, and that he distresses the universe; the sun, winds, fire, and ocean are described as inhibited around him.

  Rávaṇa's presence is said to weaken the sun, stop the winds, extinguish fire's burning, and still the ocean's waves.

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• The Ramayan of Valmiki Canto CXXX. The Consecration. / APPENDIX. / CAREY AND MARSHMAN. / SCHLEGEL.; lines 57379-57463 confidence: medium

  The gods approach Brahma and complain that Ravana, empowered by Brahma's boon, oppresses gods, sages, yakshas, gandharvas, asuras, and humans; cosmic powers such as sun, wind, fire, and ocean are described as fearful or disturbed before him.

  Ravana's power is said to oppress the three worlds and cause cosmic elements such as sun, wind, fire, and ocean to fail or tremble in fear.

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• The Ramayan of Valmiki Canto CXXX. The Consecration. / APPENDIX. / CAREY AND MARSHMAN. / SCHLEGEL.; lines 57379-57463 confidence: medium

  The gods tell Brahma that Ravana, a Rakshasa favored by his boon, is hostile to gods and penitential sages and oppresses the three worlds and many classes of beings.

  The gods appeal to Brahma and Vishnu because Ravana oppresses beings, disturbs sacrifices, terrifies the worlds, and is assigned a means of death.

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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 55006-55121 confidence: medium

  “Not fiercer was the wondrous fight / When Vritra fell by Indra’s might.”

  The narrator explicitly says the fight was not fiercer when Vritra fell by Indra’s might.

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• The Ramayan of Valmiki Canto LX. Kumbhakarna Roused. / Canto LXXIV. The Medicinal Herbs. / Canto LXXV. The Night Attack. / Canto CII. Lakshman Healed.; lines 55124-55282 confidence: medium

  Rávaṇ strikes the charioteer, knocks down the banner, kills Indra’s steeds, and the passage describes fear among gods and spirits along with sea and celestial disturbances.

  After Rávaṇ’s assault, the passage describes terror among gods and spirits, rising sea billows, a veiled sun, lurid clouds, and hostile planetary imagery.

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• The Ramayan of Valmiki Canto LXII. Dasaratha Consoled. / Canto LXVI. The Embalming. / Canto LXVII. The Praise Of Kings. / Canto LXVIII. The Envoys.; lines 20007-20169 confidence: medium

  The dream shows dry ocean, fallen moon, dead darkened world, opened earth, scorched trees, split smoking mountains, splintered tusks of the royal beast, and rekindled flames.

  The dream contains a dry ocean bed, fallen moon, dead darkened world, rent earth, scorched trees, split mountains, smoke, and rekindled flames.

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• The Ramayan of Valmiki Canto LXII. Dasaratha Consoled. / Canto LXVI. The Embalming. / Canto LXVII. The Praise Of Kings. / Canto LXVIII. The Envoys.; lines 20007-20169 confidence: medium

  The dream shows the ocean bed dry, the moon fallen, the world still, dead, and dark, the earth rent open, trees scorched, mountains split and smoking, and cold flames blazing again.

  The dream associates the king with a dry ocean, fallen moon, world-darkness, rent earth, scorched trees, split smoking mountains, broken tusks, and rekindled flames.

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• The Ramayan of Valmiki Canto LXVII. The Breaking Of The Bow. / Canto LXX. The Maidens Sought. / Canto LXXII. The Gift Of Kine. / Canto LXXIII. The Nuptials.; lines 9219-9310 confidence: medium

  A tempest breaks from the sky, shakes earth, hurls trees down, darkens the sun, and spreads dust and ashes over the frightened army; king, princes, and saints retain sense.

  The tempest, earthquake-like shaking, darkened sun, and dust-ash veil immediately precede the appearance of Jamadagni’s son.

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• The Ramayan of Valmiki Canto XIII. Despair And Hope. / Canto XIV. The Asoka Grove. / Canto XXXIII. The Colloquy. / Canto XLI. The Ruin Of The Grove.; lines 47077-47124 confidence: medium

  “This lovely grove will I destroy, / The cruel Rávaṇ’s pride and joy,” a garden with climbing plants and flowery trees, dear to the tyrant.

  The passage moves from a lovely grove and garden with trees, birds, fountains, and pleasure structures to a wild, bare ruin.

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• The Ramayan of Valmiki Canto XIX. The Rousing Of Khara. / Canto XXI. The Rousing Of Khara. / Canto XXIII. The Omens. / Canto XXIV. The Host In Sight.; lines 29362-29521 confidence: medium

  Gods, saints, sages, and Gandharvas gather to watch, pray for the welfare of Brahmans, worlds, and cows, and ask that Ráma slay the fiends as the discus-bearer slew Asura chiefs; they note that twice seven thousand giants oppose Ráma alone.

  The hostile army is described as fiends, giants, rovers of the night, and children of the night whose approach terrifies the forest and its creatures.

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• The Ramayan of Valmiki Canto XLI. The Ruin Of The Grove. / Canto XLII. The Giants Roused. / Canto XLIII. The Ruin Of The Temple. / Canto XLV. The Seven Defeated.; lines 47327-47373 confidence: medium

  Hanuman roars, frightens the army, rushes on the foe, kills enemies with his body and nails, and the remnant flees from the grove.

  The scene ends with overturned horses, chariots, flags, fleeing survivors, and blood flowing through paths and roads.

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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.

  During the battle, earth, wind, sun, thunder, and ocean react with disturbance.

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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

  The Vanar and the fiend fight while Gods and Asurs watch amazed; earth cries, wind is hushed, sun grows chill, thunder sounds, and ocean roars.

  During the combat, earth cries out, wind is hushed, the sun grows chill, thunder sounds, and the ocean roars.

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• The Ramayan of Valmiki Canto XLIII. The Single Combats. / Canto XLIV. The Night. / Canto L. The Broken Spell. / Canto LX. Kumbhakarna Roused.; lines 53344-53513 confidence: medium

  Vibhishana identifies the figure as Kumbhakarna, son of Visravas; he says Kumbhakarna is mightier than gods and giants, defeated divine and serpent beings, and killed and ate a thousand men soon after birth.

  Kumbhakarna’s appetite is said to threaten desolation of the world, prompting appeal to Brahma and the imposition of a curse.

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• The Ramayan of Valmiki Canto XLIII. The Single Combats. / Canto XLIV. The Night. / Canto L. The Broken Spell. / Canto LX. Kumbhakarna Roused.; lines 53344-53513 confidence: medium

  Vibhishana names Kumbhakarna as Visravas' son, says he defeated divine and semi-divine beings including Yama, Indra, Gandharvas, and the serpent brood, and says he killed and ate a thousand men after birth.

  Kumbhakarna's early devouring violence leads gods and mortals to seek Brahma's help because they fear the world will become desolate.

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• The Ramayan of Valmiki Canto XLIII. The Single Combats. / Canto XLIV. The Night. / Canto L. The Broken Spell. / Canto LX. Kumbhakarna Roused.; lines 53848-54019 confidence: medium

  Ráma rains arrows; fire and smoke burst from Kumbhakarna's mouth, he drops his weapons, fights with his hands, kills many, throws a rock, and Ráma shatters it with arrows bright as flame.

  Kumbhakarna's steps shake the earth; severed limbs shake the ground with echoes from sky, sea, hill, and cave; his head crushes city structures and his body disturbs the sea.

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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 35230-35390 confidence: medium

  Ráma threatens cosmic disorder: stars fall, moon and sun darken, fire is quenched, wind stilled, mountains crushed, lakes and rivers dried, plants and trees die, and the sea is lost.

  Ráma describes stars falling, luminaries darkening, fire and wind ceasing, mountains crushed, waters dried, plants dead, and the world in uncontrolled disorder.

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• The Ramayan of Valmiki Canto XLIX. The Crossing Of The Rivers. / Canto LXII. Dasaratha Consoled. / Canto LXVI. The Embalming. / Canto LXVII. The Praise Of Kings.; lines 19771-19906 confidence: medium

  In a kingless land there is no thunder, lightning, or Parjanya’s rain; seed is not sown, sons strive against fathers, and husbands fail to rule wives.

  The speech presents the absence of a king as producing failed rains, insecurity, failed sacrifice, social conflict, predation, and legal breakdown.

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• The Ramayan of Valmiki Canto XLIX. The Crossing Of The Rivers. / Canto LXII. Dasaratha Consoled. / Canto LXVI. The Embalming. / Canto LXVII. The Praise Of Kings.; lines 19771-19906 confidence: high

  In kingless lands there is no thunder, lightning, Parjanya’s rain, sowing, family order, princely gathering, public resort to garden or sacred court, sacrifice, solemnity, festival, feast, play, or song.

  The passage repeatedly describes kingless realms as lacking rain, sowing, ritual, trade, safety, law, ownership, moral restraint, and orderly social relations.

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• The Ramayan of Valmiki Canto XLVII. Sumati. / Canto L. Janak. / Canto LIV. The Battle. / Canto LV. The Hermitage Burnt.; lines 7166-7341 confidence: medium

  After the other weapons fail, Viśvāmitra assails Vaśishṭha with Brahmā’s dart; gods led by Indra, nāgas, saints, minstrels, and the three worlds tremble with dread as it speeds.

  When Brahmā’s dart is launched, gods, nāgas, saints, minstrels, and the three worlds tremble with dread.

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• The Ramayan of Valmiki Canto XV. The Nectar. / Canto XIX. The Birth Of The Princes. / Canto XXIV. The Spells. / Canto XXV. The Hermitage Of Love.; lines 4218-4397 confidence: medium

  Viśvámitra says the area was once the fertile lands Malaja and Karúsha; Indra mourned there after slaying his friend Namuchi and was soiled with mud, clay, and stain.

  Táḍaká's presence changes formerly fertile and happy lands into a desolate forest that none dare enter.

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• The Ramayan of Valmiki Canto XV. The Nectar. / Canto XIX. The Birth Of The Princes. / Canto XXIV. The Spells. / Canto XXV. The Hermitage Of Love.; lines 4218-4397 confidence: medium

  “Where now is wood... / Two broad and fertile lands, / Malaja and Karúsha lay”

  The once prosperous lands become a dangerous forest; Táḍaká distresses the realms, leaves the country desolate, and bars the road ahead.

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• The Ramayan of Valmiki Canto XVIII. The Mutilation. / Canto XIX. The Rousing Of Khara. / Canto XXI. The Rousing Of Khara. / Canto XXIII. The Omens.; lines 29225-29359 confidence: high

  Khara's army sets out amid thunderclouds, blood-mixed water, stumbling horses, darkness, red sky, a vulture on the banner, predatory animals, and ominous voices.

  The passage piles up abnormal weather, blood-rain, eclipse, comet, animal cries, dried waters, meteors, and earthquake before the battle, and presents the army as death-doomed.

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• The Ramayan of Valmiki Canto XVIII. The Mutilation. / Canto XIX. The Rousing Of Khara. / Canto XXI. The Rousing Of Khara. / Canto XXIII. The Omens.; lines 29225-29359 confidence: medium

  As the large ferocious army sets out, a dark thundercloud pours water mixed with blood; the monarch’s horses stumble and fall while passing over flowers; sunlight is blocked by a dark red-edged pall.

  Before the giant army reaches battle, the passage lists disruptions in weather, sky, animals, waters, plants, meteors, and earth, all framed as signs of coming disaster.

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• The Ramayan of Valmiki Canto XX. The Spies. / Canto XXI. Ocean Threatened. / Canto XXII. Ocean Threatened. / Canto XXIII. The Omens.; lines 50186-50367 confidence: high

  Rama, skilled in signs of good and ill, embraces Lakshman and tells him to divide the host by the water's side, warning of danger to friends, Vanars, and bears.

  Before battle, Rama identifies dust storms, earthquakes, rocking hills, falling trees, red rain, falling fire, red moon, obscured stars, and ominous birds and beasts.

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• The Ramayan of Valmiki Canto XX. The Spies. / Canto XXI. Ocean Threatened. / Canto XXII. Ocean Threatened. / Canto XXIII. The Omens.; lines 50186-50367 confidence: high

  Rāma, skilled in signs of good and ill, embraces Lakshmaṇ and instructs him to divide the host by the water’s side; he warns of danger to friends, Vānars, and bears.

  Before the assault on Lankā, Rāma identifies disturbed earth, sky, sun, moon, rain, animals, and birds as signs of coming danger and slaughter.

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• The Ramayan of Valmiki Canto XXI. The Rousing Of Khara. / Canto XXIII. The Omens. / Canto XXIV. The Host In Sight. / Canto XXV. The Battle.; lines 29695-29863 confidence: medium

  Ráma’s flame-bright shafts kill the remnant demon crew; bodies, blood, and loosened hair cover the plain, which is compared to an altar, and the wood is compared to hell thick with mire, flesh, and gore.

  The dark wood after the slaughter is compared to an awful hell thick with mire, flesh, and gore.

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• The Ramayan of Valmiki Canto XXIII. The Omens. / Canto XXIV. The Host In Sight. / Canto XXV. The Battle. / Canto XXVIII. Khara Dismounted.; lines 30460-30640 confidence: medium

  Akampan claims Rāma could stop torrents, affect sky and stars, uphold or drown earth, restrain sea and wind, devastate the triple world, and create a new-born race.

  Akampan claims Rāma could stop torrents, alter sky and stars, drown or uphold the earth, restrain sea and wind, devastate the triple world, and create a new race.

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• The Ramayan of Valmiki Canto XXIII. The Omens. / Canto XXIV. The Host In Sight. / Canto XXV. The Battle. / Canto XXVIII. Khara Dismounted.; lines 30643-30752 confidence: medium

  Rávaṇ spurns law and right, desires others' wives, uses celestial arms, and loves to mar holy rites.

  Rávaṇ spurns law and right, uses celestial weapons, mars rites, spoils Soma, overturns sacrifices, and kills Bráhmans.

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• The Ramayan of Valmiki Canto XXIII. The Omens. / Canto XXIV. The Host In Sight. / Canto XXV. The Battle. / Canto XXVIII. Khara Dismounted.; lines 30643-30752 confidence: medium

  In anger he spoils Nandan, Naliní, and Chaitraratha, and raises his arms to check the moon and stay the rising sun.

  Rávaṇ raises his arms to check the moon and stay the rising sun.

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• The Ramayan of Valmiki Canto XXIV. The Spells. / Canto XXV. The Hermitage Of Love. / Canto XXIX. The Celestial Arms. / Canto XXXI. The Perfect Hermitage.; lines 4713-4843 confidence: medium

  Bali gains dominion over Indra and the three worlds; during Bali's sacrifice, the gods and Indra ask Vishṇu to use illusive art and assume a dwarfish form to rescue them.

  Bali holds empire over the three worlds, but Vishṇu sends him to the nether world and restores the universe to Indra's rule.

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• The Ramayan of Valmiki Canto XXIV. The Spells. / Canto XXV. The Hermitage Of Love. / Canto XXIX. The Celestial Arms. / Canto XXXI. The Perfect Hermitage.; lines 4845-4914 confidence: medium

  A fearful roar echoes in the sky; Márícha, Suváhu, and their train rush on in magical gloom and shed thick blood like rain.

  The fiends arrive with a fearful roar and magical gloom, rain blood, and are described as rejoicing in stopping holy rites.

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• The Ramayan of Valmiki Canto XXVIII. Khara Dismounted. / Canto XLIII. The Wondrous Deer. / Canto XLVI. The Guest. / Canto LI. The Combat.; lines 33468-33636 confidence: medium

  The world sees the outrage; nature shakes, darkness spreads, the sun grows dark and chill, the air is still, and the Eternal Father of the sky declares the deed done and decreed.

  The world and nature react to the outrage with darkness, still air, a failing sun, divine witness, and statements that justice and truth have vanished; saints expect a penalty.

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• The Ramayan of Valmiki Canto XXVIII. The Dangers Of The Wood. / Canto XXX. The Triumph Of Love. / Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark.; lines 16113-16273 confidence: medium

  Fires of worship are not fed; darkness spreads over the sun; cows, calves, and elephants act abnormally; planets, lunar stars, meteors, and Viśákhás appear ominous.

  Ráma’s departure is accompanied by unfed ritual fires, darkened sun, ominous planets, animal disturbance, and a grieving city.

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• The Ramayan of Valmiki Canto XXVIII. The Dangers Of The Wood. / Canto XXX. The Triumph Of Love. / Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark.; lines 16113-16273 confidence: medium

  Worship fires are unfed; darkness, planetary omens, meteors, distressed animals, abandoned food and pastime, sleepless friends, and citywide mourning mark Ayodhyā after Rāma goes to the forest.

  Rāma’s departure is accompanied by unfed worship fires, darkened celestial bodies, ominous planetary signs, disturbed animals, and citywide grief.

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• The Ramayan of Valmiki Canto XXVIII. The Rains. / Canto XXXI. The Envoy. / Canto XXXVII. The Gathering. / Canto XL. The Army Of The East.; lines 42607-42771 confidence: medium

  The Vanars must go no farther east: beyond is no sun or moon, endless night, and a dark unknown space beyond the sun. Their journey ends at the mountain where the sun ascends, and Sugriva orders them to return within a month.

  The Vanars must stop at the eastern mountain because beyond the sun there is no sun or moon and everything is sunk in endless night.

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• The Ramayan of Valmiki Canto XXXIII. The Sone. / Canto XXXIV. Brahmadatta. / Canto XXXIX. The Sons Of Sagar. / Canto XL. The Cleaving Of The Earth.; lines 5492-5590 confidence: medium

  The sons obey, force their way through the earth, dig with hard iron tools, the earth groans, and monsters, giants, demons, fiends, and snakes die beneath their blows.

  The sons’ excavation causes the earth to groan, kills innumerable creatures, and alarms gods, bards, fiends, and snakes.

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• The Ramayan of Valmiki Canto XXXIII. The Sone. / Canto XXXIV. Brahmadatta. / Canto XXXIX. The Sons Of Sagar. / Canto XL. The Cleaving Of The Earth.; lines 5492-5590 confidence: medium

  The sons obey, dig through earth’s recesses, and each excavates a league; the cleft earth groans, and monsters, giants, demons, fiends, and snakes in the earth’s core die under their blows.

  The sons pierce the whole earth, the earth groans, innumerable creatures die, and fearful beings petition the Sire Omnipotent.

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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, Himálaya’s child, hears the command, grows wrathful, and rushes down from the sky, intending to sweep Śiva into the deepest hell.

  Gangá descends with overwhelming force and wrath, but Śiva restrains and later releases her in a beneficial form.

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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

  From the Himalayan height, Gangá descends from the sky in anger and says she will sweep Śiva to hell; Śiva holds her on his head in the tangles of his hair, and Bhagírath begins penance again.

  Gangá descends in wrath with destructive intent, but Śiva holds her in his hair until she is released in controlled streams.

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• The Ramayan of Valmiki FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 64865-64999 confidence: medium

  Purandara, destroyer of cities, is explained as bursting cloud-cities with thunderbolts to release waters imprisoned by demons of drought.

  Purandara destroys cloud-cities with thunderbolts to release waters held by demons of drought.

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• The Ramayan of Valmiki FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 65001-65150 confidence: medium

  Vritra is glossed as an obstructer of rain and as a demon or influence of darkness and drought; Indra battles it and shatters cloud-mountains or castles with a thunderbolt to release waters.

  The Vritra note describes a drought/darkness obstruction holding back waters and Indra breaking open cloud-mountains with a thunderbolt.

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• The Ramayan of Valmiki FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 65001-65150 confidence: medium

  Vritra is defined as the coverer or obstructer of rain, a demon of darkness and drought; Indra battles this influence and shatters clouds represented as mountains or castles with his thunderbolt, opening their waters.

  The note describes Vritra as a dark drought obstruction and Indra as breaking open cloud-receptacles with a thunderbolt to release waters.

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• The Ramayan of Valmiki HIPPOLYTE FAUCHE. / ADDITIONAL NOTES. / H. H. WILSON. / THE SUPPLIANT DOVE.; lines 58635-58745 confidence: medium

  Vritra is described as a demon or Asur and enemy of Indra in mythology; Vedic hymns present him as a cloud obstructing the sky and rain, whom Indra attacks with his thunderbolt, releasing waters and restoring the sun.

  Indra defeats Vritra, characterized as a demon or cloud obstruction, opens the waters, casts them to earth, and restores the sun.

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• The Ramayan of Valmiki HIPPOLYTE FAUCHE. / ADDITIONAL NOTES. / H. H. WILSON. / THE SUPPLIANT DOVE.; lines 58635-58745 confidence: medium

  Gorresio’s note says mythology treats Vritra as a demon or Asur and implacable enemy of Indra, but the primitive idea is a thick dark cloud attacked and dispersed by Indra’s thunderbolt.

  Indra defeats Vritra, described as a cloud obstruction withholding rain, and thereby opens or casts down the waters and restores the sun.

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• The Ramayan of Valmiki HIPPOLYTE FAUCHE. / ADDITIONAL NOTES. / H. H. WILSON. / THE SUPPLIANT DOVE.; lines 58747-58884 confidence: medium

  “On one side is the bright god of the heaven... on the other the demon of night and of darkness...”

  The passage contrasts a bright heaven god with a demon of darkness and describes Vritra as stealing or hiding rain-clouds, with several deities named as opponents.

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• The Ramayan of Valmiki HIPPOLYTE FAUCHE. / ADDITIONAL NOTES. / H. H. WILSON. / THE SUPPLIANT DOVE.; lines 58747-58884 confidence: medium

  Two images are described in hymns: a bright god of heaven and a demon of night and darkness. Vritra, whose name is linked with veiling, is the thief who hides rain-clouds and is opposed by Indra, Agni, Trita, Brihaspati, or other deities; the note compares this with several monster-combat myths while cautioning that the Vritra myth is earlier and less definite.

  The passage presents an opposition between a bright heavenly deity and Vritra, a demon of darkness who hides rain-clouds.

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• The Ramayan of Valmiki HIPPOLYTE FAUCHE. / ADDITIONAL NOTES. / H. H. WILSON. / THE SUPPLIANT DOVE.; lines 59057-59142 confidence: medium

  Kumbhakarṇa, gigantic brother of Rávaṇ, has ears compared to a large water-jar, consumes six months’ provisions in one day, alarms the world, and is made by Brahmá to sleep six months and wake one day.

  Kumbhakarṇa’s appetite causes fear that the world may be eaten up, and Brahmá decrees a restrictive sleep-wake cycle.

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• The Ramayan of Valmiki SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE. / ADDITIONAL NOTES.; lines 57936-58038 confidence: medium

  In the boar avatar Vishnu rescues the earth from Hiranyaksha, who had carried it into the ocean depths; Vishnu dives into the abyss and slays the demon after a long contest.

  Vishnu as boar dives into the abyss and rescues the earth from a demon who carried it into the ocean depths.

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• The Ramayan of Valmiki SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE. / ADDITIONAL NOTES.; lines 57936-58038 confidence: high

  Vishnu is the preserving power, incarnating to preserve mankind; before creation and after temporary annihilation he sleeps on the waters on Sesha, and Brahma springs from a lotus growing from Vishnu's navel.

  Vishnu sleeps on the waters on Sesha before creation and after annihilation, and Brahma springs from a lotus from his navel.

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• The Ramayan of Valmiki THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES / ILIAD. XVII. 426.; lines 63689-63846 confidence: medium

  The spouse of Rohiṇí is the Moon, and Ráhu is the demon who causes eclipses.

  Ráhu is identified as the demon who causes eclipses and is said to have overthrown the sun in a divine-demonic battle.

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• The Ramayan of Valmiki THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES / ILIAD. XVII. 426.; lines 63689-63846 confidence: medium

  Rāvaṇ is glossed by multi-headed epithets as giant king of Lankā; the Moon is spouse of Rohiṇī; Rāhu causes eclipses; and a commentator says Atri managed the sun for a week after Rāhu overthrew it.

  Rāhu is described as causing eclipses and, in a commentator’s story, overthrowing the sun before Atri manages it for a week.

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• The Ramayan of Valmiki THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES / ILIAD. XVII. 426.; lines 63848-64027 confidence: medium

  Namuchi drinks Indra’s strength with wine and Soma; Indra tells the Aśvins and Sarasvatí; the Aśvins give a thunderbolt in foam form, and Indra beheads Namuchi.

  Namuchi steals Indra’s strength and is killed by Indra with a foam-form thunderbolt supplied by the Aśvins.

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• The Ramayan of Valmiki THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES / ILIAD. XVII. 426.; lines 63848-64027 confidence: high

  Namuchi and Vritra are demons slain by Indra; Vritra personifies drought and imprisons rain in the cloud.

  Vritra is described as personifying drought, opposing Indra, and imprisoning rain in the cloud.

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• The Rámáyan of Válmíki, translated into English verse APPENDIX. / CAREY AND MARSHMAN. / SCHLEGEL. / GORRESIO.; lines 57499-57578 confidence: medium

  The gods tell Brahma that Ravana, a rakshasa, abuses the boon received from him, oppresses gods and ascetics, and tyrannizes the three worlds.

  Ravana is said to oppress the three worlds, make sun, wind, fire, and sea react fearfully, and torment the seven worlds.

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• The Rámáyan of Válmíki, translated into English verse Canto CII. Lakshman Healed. / Canto CVI. Glory To The Sun. / Canto CVIII. The Battle. / Canto CIX. The Battle.; lines 55398-55566 confidence: high

  The storm of missiles stirs oceans, troubles Serpent-Gods and fiends below, shakes earth and landscape, pales the sun, and leads gods, Gandharvas, sages, and saints to pray that Ráma rescue the worlds and overthrow the giant king.

  The battle's missiles disturb oceans and beings below, shake the earth, dim the sun, and prompt divine witnesses to pray for the rescue of the worlds.

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• The Rámáyan of Válmíki, translated into English verse Canto CII. Lakshman Healed. / Canto CVI. Glory To The Sun. / Canto CVIII. The Battle. / Canto CIX. The Battle.; lines 55398-55566 confidence: high

  The storm of missiles stirs oceans, troubles Serpent-Gods and fiends below, shakes earth and landscape, pales the sun, and leads gods, Gandharvas, sages, and saints to pray that Ráma rescue the worlds and overthrow the giant king.

  The gods pray for Ráma to rescue the worlds from the giant king, and after Rávaṇ's death celestial voices acclaim Ráma as champion of the gods.

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• The Rámáyan of Válmíki, translated into English verse Canto CIV. The Meeting With The Queens. / Canto CIX. The Praises Of Truth. / Canto CXI. Counsel To Bharat. / Canto CXII. The Sandals.; lines 25637-25817 confidence: high

  The sage says Khara, Rávaṇ’s brother, is gigantic, cruel, sinful, arrogant, feeds on human flesh, troubles Janasthán, and especially hates Ráma.

  Khara and the demons frighten ascetics, obstruct holy rites, crowd altars, throw away implements, extinguish fires, and trample water-urns.

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• The Rámáyan of Válmíki, translated into English verse Canto CXXIX. The Meeting With Bharat. / Canto CXXX. The Consecration. / APPENDIX. / CAREY AND MARSHMAN.; lines 57284-57375 confidence: high

  The gods address Brahman, saying that Ravana, empowered by Brahman’s boon, afflicts gods, sages, genii, celestial musicians, titans, mortals, and the three worlds, while protected from death by gods, Danavas, genii, and other named beings.

  The passage says Ravana oppresses the three worlds and that sun, wind, fire, and ocean fail in their normal actions in his presence.

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• The Rámáyan of Válmíki, translated into English verse Canto CXXVI. Bharat Consoled. / Canto CXXIX. The Meeting With Bharat. / Canto CXXX. The Consecration. / APPENDIX.; lines 57181-57266 confidence: medium

  The gods tell Brahmá that Rávaṇa, protected by a boon, oppresses gods, sages, Yakshas, Gandharvas, Asuras, and men; they describe sun, wind, fire, and ocean as subdued by him.

  The gods describe Rávaṇa’s presence as disrupting sun, wind, fire, and ocean, and as distressing the universe.

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• The Rámáyan of Válmíki, translated into English verse Canto CXXX. The Consecration. / APPENDIX. / CAREY AND MARSHMAN. / SCHLEGEL.; lines 57377-57461 confidence: medium

  After the oblation, the gods approach Brahma and report that Ravana, empowered by Brahma’s favor, oppresses gods, great ascetic sages, Yakshas, Gandharvas, Asuras, and humans throughout the three worlds.

  Ravana’s oppression affects gods, sages, humans, and cosmic elements; the gods seek Vishnu’s intervention to remove him.

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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: medium

  The Wind-God sees Hanumán bleeding and drooping, becomes angry, stops the breezes, and the breath of all worlds is stilled while the gods are terrified.

  After seeing Hanumán injured, the Wind-God stops the breezes and the breath of all worlds, terrifying the gods until they appease him.

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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 8153-8316 confidence: high

  As the saint checks his breath, smoke-clouds gather around his brow and the three worlds become fearful as if covered with devouring flames.

  Viśvāmitra’s breath-control and penance produce smoke, fire-like dread, cosmic disturbances, and fear that he may destroy living things and the worlds.

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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 8153-8316 confidence: medium

  Gods, saints, bards, Nāgas, snakes, and fiends petition Brahmā, saying that the hermit has resisted lure and injury; they describe cosmic disorder and warn that he may destroy living things unless appeased.

  Gods and other beings petition Brahmā to appease Viśvāmitra and grant his desired boon before he brings destruction on living things.

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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: medium

  Ravana strikes the charioteer, fells the banner, kills Indra’s steeds, terrifies gods and spirits, and omens follow: the sea rises, the sun is veiled, heavenly lights pale, and Mars gleams fiercely.

  After Ravana damages Indra’s chariot, gods and spirits fear, sea billows rise toward the sky, the sun is veiled, heavenly lights pale, and Mars opposes gentler stars.

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• The Rámáyan of Válmíki, translated into English verse Canto LXII. Dasaratha Consoled. / Canto LXVI. The Embalming. / Canto LXVII. The Praise Of Kings. / Canto LXVIII. The Envoys.; lines 20005-20167 confidence: medium

  Bharat says he saw his father the king fall from a high mountain into a lake of mire, lie there soiled and loose-haired, drink oil, laugh, eat sesame and cake, and drip with oil.

  The dream links the king’s ominous condition with a dry ocean, fallen moon, darkened dead world, split earth, scorched trees, smoking mountains, broken tusks, and rekindled flames.

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• The Rámáyan of Válmíki, translated into English verse Canto X. Rishyasring Invited. / Canto XI. The Sacrifice Decreed. / Canto XII. The Sacrifice Begun. / Canto XIII. The Sacrifice Finished.; lines 2781-2942 confidence: medium

  The assembled immortals pray to Brahmā about Rāvaṇ: he rules the giant race, torments gods and saints, is emboldened by Brahmā’s boon, scourges earth, heaven, and hell, causes sun, wind, fire, and sea to restrain themselves, and has driven Kuvera from his seat.

  Rāvaṇ is said to scourge earth, heaven, and hell, and even sun, wind, fire, and sea alter their normal behavior in fear of him.

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• The Rámáyan of Válmíki, translated into English verse Canto XII. The Sacrifice Begun. / Canto XIII. The Sacrifice Finished. / Canto XV. The Nectar. / Canto XIX. The Birth Of The Princes.; lines 3818-3988 confidence: medium

  As Viśvámitra is moved by tempestuous rage, the earth rocks and reels, fear comes upon the Immortals, and Vaśishṭha sees the whole world convulsed with dread.

  When Viśvámitra becomes enraged at the king’s refusal, the earth rocks and the Immortals become afraid.

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• The Rámáyan of Válmíki, translated into English verse Canto XIII. Despair And Hope. / Canto XIV. The Asoka Grove. / Canto XXXIII. The Colloquy. / Canto XLI. The Ruin Of The Grove.; lines 47075-47122 confidence: medium

  He tears up flowering trees, lays their boughs on the ground, leaves the wilderness a waste, shatters fountains, levels seats and pleasure-mounds, and destroys arbours, grottoes, cells, picture rooms, lawns, walks, and terraces.

  A fair, ordered pleasure-grove with trees, fountains, seats, mounds, arbours, and terraces is reduced to a wild, bare ruin.

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• The Rámáyan of Válmíki, translated into English verse Canto XIV. The Asoka Grove. / Canto XXXIII. The Colloquy. / Canto XLI. The Ruin Of The Grove. / Canto XLII. The Giants Roused.; lines 47125-47223 confidence: medium

  Bird cries and crashing trees wake the shefiends, who see the Vánar standing amid the devastated wood.

  Hanúmán’s destruction of the grove causes fear, prompts the guards’ report, and leads Rávaṇ to send warriors against him.

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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

  The combat between the Vánar and the fiend amazes Gods and Asurs; cosmic signs follow, and Aksha wounds Hanuman’s head with three arrows.

  During the combat, Gods and Asurs watch, earth cries, wind is hushed, the sun grows chill, thunder sounds, and the ocean roars.

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• The Rámáyan of Válmíki, translated into English verse Canto XLIII. The Single Combats. / Canto XLIV. The Night. / Canto L. The Broken Spell. / Canto LX. Kumbhakarna Roused.; lines 53342-53511 confidence: high

  Soon after birth, Kumbhakarṇa killed and ate a thousand men; terrified humans called on Indra for protection.

  Kumbhakarṇa’s appetite threatens to desolate the world, so Brahmā imposes a curse that renders him senseless and asleep for long periods.

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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 35228-35388 confidence: high

  Ráma threatens that unless the gods restore Sítá, he will devastate the triple world with the fires of Fate; stars, moon, fire, wind, sun, mountains, waters, plants, trees, and sea will be undone.

  Ráma says the worlds will fall into wild disorder, with stars, moon, sun, wind, mountains, waters, plants, trees, and sea all disrupted or destroyed.

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• The Rámáyan of Válmíki, translated into English verse Canto XLIX. The Crossing Of The Rivers. / Canto LXII. Dasaratha Consoled. / Canto LXVI. The Embalming. / Canto LXVII. The Praise Of Kings.; lines 19769-19904 confidence: high

  The speakers urge that one of Ikshváku’s race take the sovereign place or destruction will devastate the kingless land; they add that thunder, lightning, and Parjanya’s rain are absent in kingless lands.

  The passage repeatedly states that a land without a king loses rain, agriculture, household order, worship, festivals, travel security, law, and moral restraint.

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• The Rámáyan of Válmíki, translated into English verse Canto XV. The Nectar. / Canto XIX. The Birth Of The Princes. / Canto XXIV. The Spells. / Canto XXV. The Hermitage Of Love.; lines 4216-4395 confidence: medium

  Viśvámitra explains that Malaja and Karúsha were once fertile lands; Indra, stained after slaying Namuchi, was bathed pure by gods and saints with holy streams in golden pitchers, then blessed and named the lands, with the Immortals ratifying the names.

  The formerly happy lands Malaja and Karúsha become a dark, dangerous forest because Táḍaká has long distressed them and left the country desolate.

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• The Rámáyan of Válmíki, translated into English verse Canto XVIII. The Mutilation. / Canto XIX. The Rousing Of Khara. / Canto XXI. The Rousing Of Khara. / Canto XXIII. The Omens.; lines 29223-29357 confidence: medium

  “As forth upon its errand went / That huge ferocious armament,” a cloud in dust and gloom poured “rushing water mixt with blood.”

  Darkness, blood-mixed water, eclipse, comet, meteors, drying brooks, dying creatures, stripped trees, and earthquake accompany the army’s march.

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• The Rámáyan of Válmíki, translated into English verse Canto XX. The Spies. / Canto XXI. Ocean Threatened. / Canto XXII. Ocean Threatened. / Canto XXIII. The Omens.; lines 50184-50365 confidence: medium

  Ráma describes dust-stained winds, shaken earth, rocking hills, toppling trees, red rain, fiery sky signs, beast and bird cries, a hot red moon, obscured stars, circling carrion birds, and a sky as though worlds were wrecking.

  The passage lists disturbed winds, earth, hills, trees, red rain, fiery sky signs, animal cries, a red moon, carrion birds, and a sky like the wreck of worlds before the assault on Lanká.

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• The Rámáyan of Válmíki, translated into English verse Canto XXII. Ocean Threatened. / Canto XXIII. The Omens. / Canto XXVIII. The Chieftains. / Canto XXXI. The Magic Head.; lines 51279-51414 confidence: high

  Malyaván lists red meteors, black thunderclouds dropping blood on Lanká, dogs stealing sacred oil, curd, and meal, abnormal animal pairings, and unnatural births as signs of the giant race’s ruin.

  Malyaván interprets red meteors, blood rain, disturbed sacrificial spaces, abnormal animal pairings, and unnatural births as signs of the Rákshas race’s ruin.

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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 30272-30456 confidence: medium

  Rávaṇ reacts with fierce anger, asks who dared strike Janasthán, claims major gods must reverence him, and boasts of power over Death, hurricane, sun, and fire.

  Rávaṇ claims that major gods must reverence him and boasts that he can force Death to die, restrain the hurricane, and burn the glory of the sun and fire.

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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 30641-30750 confidence: medium

  Rāvaṇ sits on a royal throne, “Begirt with counsellor and peer, / Like Indra with the Storm Gods near”; the throne shines like sun and altar fire.

  Rāvaṇ sits in royal state, displays signs of kingly lineage, has many arms and necks, and is described as terrifying and destructive.

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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 30641-30750 confidence: high

  Rāvaṇ’s might can rouse the sea, throw mountains down, and crush heavenly foes; he spurns law and right, desires others’ wives, uses celestial arms, and mars rites.

  Rāvaṇ mars holy rites, spoils Soma, overthrows sacrifice, and kills Brāhmans.

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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 30641-30750 confidence: medium

  Rāvaṇ’s might can rouse the sea, throw mountains down, and crush heavenly foes; he spurns law and right, desires others’ wives, uses celestial arms, and mars rites.

  Rāvaṇ’s power rouses the sea, throws mountains, spoils heavenly groves, and raises arms to check the moon and sun.

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• The Rámáyan of Válmíki, translated into English verse Canto XXIV. The Spells. / Canto XXV. The Hermitage Of Love. / Canto XXIX. The Celestial Arms. / Canto XXXI. The Perfect Hermitage.; lines 4711-4841 confidence: high

  Viśvámitra reveres the grove because Vishṇu trod there in dwarf semblance; demons haunt it and stop holy offerings, so he asks Ráma to kill them and calls the hermitage also Ráma’s.

  Demons are said to haunt the grove and obstruct holy offerings, and the princes expect battle with demon foes during the sacrificial period.

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• The Rámáyan of Válmíki, translated into English verse Canto XXIV. The Spells. / Canto XXV. The Hermitage Of Love. / Canto XXIX. The Celestial Arms. / Canto XXXI. The Perfect Hermitage.; lines 4843-4912 confidence: medium

  A fearful roar echoes through the sky; Márícha, Suváhu, and their train rush in amid magical gloom and rain blood overhead.

  The fiends arrive in dark magical gloom and shed thick blood in rain over the ritual scene, creating fear and threatening the holy rite.

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• The Rámáyan of Válmíki, translated into English verse Canto XXVI. The Coronation. / Canto XXVIII. The Rains. / Canto XXXI. The Envoy. / Canto XXXVII. The Gathering.; lines 42476-42565 confidence: medium

  After Ráma ceases, thick dust rises, the sun grows faint behind darkness, and the earth shakes with hill, forest, lake, and brook.

  The arriving hosts are preceded or accompanied by dust that darkens the sun and by earth-shaking across the landscape.

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• The Rámáyan of Válmíki, translated into English verse Canto XXVIII. The Dangers Of The Wood. / Canto XXX. The Triumph Of Love. / Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark.; lines 16111-16271 confidence: medium

  Worship fires are unfed, darkness covers the sun, animals refuse care or food, and planets, stars, and meteors appear ominous.

  Ritual fires cease, celestial bodies darken, animals refuse food or nurture, and Ayodhyá reels in grief when Ráma goes to the forest.

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• The Rámáyan of Válmíki, translated into English verse Canto XXX. The Triumph Of Love. / Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark. / Canto XLVI. The Halt.; lines 16964-17018 confidence: medium

  Under Kaikeyí’s oppressive hand, the land is described as helpless, lordless, and godless; the women predict destruction, the king’s death, and ruin after Ráma is forced from home.

  The women predict that the land will fall, destruction will seize it, the king will die, and ruin will follow after Ráma is forced from home.

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• The Rámáyan of Válmíki, translated into English verse Canto XXXI. The Magic Head. / Canto XXXVII. Preparations. / Canto XXXVIII. The Ascent Of Suvela. / Canto XLII. The Sally.; lines 51817-51885 confidence: medium

  The armies close in fierce battle, compared to gods fighting rebel fiends; axes, spears, and maces fell Vānars, while rocks, trees, nails, and teeth kill giants.

  The clash is explicitly compared to the gods of heaven waging battle with rebel fiends.

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• The Rámáyan of Válmíki, translated into English verse Canto XXXIII. The Sone. / Canto XXXIV. Brahmadatta. / Canto XXXIX. The Sons Of Sagar. / Canto XL. The Cleaving Of The Earth.; lines 5490-5588 confidence: medium

  The sons obey, force their way through earth’s recesses, each dig a league, and the earth groans as they use sharp tools.

  The sons pierce the whole earth, kill innumerable creatures, and frighten gods, bards, fiends, and snakes into appealing to a supreme father figure.

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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: medium

  On the Lord of Snow’s crest, the river hears the command, descends from the sky in fury, declares an intent to sweep Śiva to hell, and is held on Śiva’s head among his hair.

  Gangá’s wrathful flood intends to sweep Śiva away, but Śiva restrains her in his hair and later releases her as seven rivers.

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• The Rámáyan of Válmíki, translated into English verse FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 64570-64706 confidence: medium

  “Daityas and Dánavas are fiends and enemies of the Gods, like the Titans of Greek mythology.”

  Daityas and Dánavas are described as fiends and enemies of the gods and are explicitly compared to Greek Titans.

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• The Rámáyan of Válmíki, translated into English verse FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 64708-64861 confidence: high

  Mandeha fiends attempt to devour the sun; Brahmá cursed them so that they die every day, revive by night, and engage in a daily fierce contest with the sun.

  The Mandehas try to devour the sun and, under Brahmá's curse, die every day and revive by night.

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• The Rámáyan of Válmíki, translated into English verse FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 64999-65148 confidence: high

  Vritra is defined as a demon or malignant influence of darkness and drought that takes possession of clouds and holds back waters; Indra battles it and shatters cloud-mountains or castles with a thunderbolt.

  The passage describes Vritra as withholding waters and Indra as battling and opening the cloud-receptacles with a thunderbolt.

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• The Rámáyan of Válmíki, translated into English verse FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 64999-65148 confidence: medium

  Parvata means mountain and, in the Vedas, cloud; later mythology treats mountains as replacing clouds in attacks by Indra the Sun-God. The feathered king is Garuḍa.

  The note says Parvata means mountain and cloud and that later mythology makes mountains take the place of clouds as objects of Indra’s attacks.

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• The Rámáyan of Válmíki, translated into English verse HIPPOLYTE FAUCHE. / ADDITIONAL NOTES. / H. H. WILSON. / THE SUPPLIANT DOVE.; lines 58633-58743 confidence: medium

  Vritra is described as a demon or Asur and enemy of Indra, but also as originally the thick dark cloud that Indra attacks and disperses with his thunderbolt.

  Vritra is described as an obstructing dark cloud or demon; Indra defeats or disperses him with the thunderbolt, releasing waters and restoring the sun.

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• The Rámáyan of Válmíki, translated into English verse HIPPOLYTE FAUCHE. / ADDITIONAL NOTES. / H. H. WILSON. / THE SUPPLIANT DOVE.; lines 58745-58882 confidence: medium

  The note contrasts a bright beneficent heaven-god with a false and malignant demon of night and darkness; Vritra is described as a thief who hides rain-clouds.

  The passage describes Vritra as a demon of night and darkness who hides rain-clouds and is opposed by a bright heaven-god or named deities.

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• The Rámáyan of Válmíki, translated into English verse THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES / ILIAD. XVII. 426.; lines 63687-63844 confidence: medium

  Rávaṇ is described by ten-headed epithets; the Moon is spouse of Rohiṇí; Ráhu causes eclipses; in a battle of Gods and demons the sun is overthrown by Ráhu, and Atri manages the sun for a week at the Gods' request.

  Ráhu is described as causing eclipses and overthrowing the sun after the Gods are defeated; Atri manages the sun for a week at the request of the Gods.

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• The Rámáyan of Válmíki, translated into English verse THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES / ILIAD. XVII. 426.; lines 63846-64025 confidence: medium

  A demon, son of Kaśyap and Diti, is slain by Rudra or Śiva when attempting to carry off the tree of Paradise; Namuchi and Vritra are demons slain by Indra; Vritra personifies drought and imprisons rain in the cloud.

  Vritra is described as drought personified, imprisoning rain in the cloud, and as an enemy slain by Indra.

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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: medium

  The passage lists many great kings, mighty wielders of bows and rulers of empires, who surrendered the greatest happiness and passed from this world to another.

  The passage describes powerful kings passing away, supernatural beings being destroyed, and cosmic structures such as oceans, mountains, stars, earth, and gods becoming unstable.

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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: medium

  In the beginning darkness alone existed in the Highest; moved by the Highest it became obscurity, then goodness, and from goodness an essence flowed forth.

  The cosmogonic passage begins with darkness and describes its movement into obscurity, goodness, and a flowing-forth essence.

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• The Upanishads, Part II (Sacred Books of the East, Vol. 15) II ADHYAYA, I 7. 243 / IV ADHYAYA, 4. 249 / FOURTH ADHYAYA. / IV ADHYAYA, 9. 25 1; lines 12697-12787 confidence: medium

  Siva is described as subtler than subtle, in chaos, creating all things, many-formed, enveloping everything; knowing him brings peace.

  The happy one, Siva, is known as more subtle than subtle, in the midst of chaos, creating all things, having many forms, and enveloping everything; the knower passes into peace.

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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 4870-5006 confidence: medium

  All is concealed by Death, identified with hunger; Death desires a body, moves about worshipping, and water is produced from him, with an etymological explanation of arka.

  All is said to be concealed by Death/Hunger, from whom water and later the created and ritual order arise.

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• The Upanishads, Part II (Sacred Books of the East, Vol. 15) IV ADHYAYA, 20. 253 / V ADHYAYA, 3. 255 / FIFTH ADHYAYA. / V ADHYAYA, II. 257; lines 12972-13065 confidence: medium

  A being with no beginning and no end is described as creating all things in the midst of chaos, having many forms, enveloping everything, making existence and non-existence, and freeing from fetters those who know him.

  The being without beginning or end is said to be in the midst of chaos, creating all things, having many forms, and enveloping everything alone.

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• Thirty Minor Upanishads ADHYATMA-UPAN1SHAD 57 / ADHYATIIA-UPANISHAP 59 / SUBALA-UPANISHAD / KHANDA I; lines 3085-3141 confidence: medium

  The reply describes the first condition as neither Sat, asat, nor Sat-asat, then gives the sequence tamas, bhutadi, akas, vayu, agni, apas, and prthivi.

  The first condition is described by negations of Sat and asat, followed by darkness and a chain of elemental emergence.

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• Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) MANDALA I, HYMN 39. 97 / NOTES. I, 39, I. 99 / NOTES, / NOTES. I, 39, 5. IOI; lines 11419-11519 confidence: medium

  The note says the aim is to show the Maruts' strength and contrasts shaking or bursting clouds with shaking and breaking forest trees.

  The notes describe the Maruts' strength through natural upheaval: clouds shake or burst, forest trees shake and break, and mountains shake; related wording describes the earth trembling or vibrating.

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• Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) MANDALA VIII, HYMN 7. 393 / NOTES. / NOTES, VIII, 7, 29. 397 / NOTES. VIII, 7, 36. 399; lines 26448-26532 confidence: medium

  The verse says that islands or clouds were scattered, a monster remained, heaven and earth were joined together, and the tracts of the sky expanded whenever the radiant Maruts stirred.

  The Maruts' movement is linked with scattered clouds, an unnamed monster, expanded sky, resounding mountains, and a quivering earth.

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• Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) NOTES, I, 165, 4. IQI / NOTES. I, 165, 4. 193 / NOTES, I, 165, 5. 195 / NOTES. I, 165, 6. 197; lines 16548-16664 confidence: high

  Indra again claims everything for himself, denies Marut assistance, and his great deeds are identified as killing Vritra, who withholds the waters or rain from earth, and liberating the waters for Manu, that is, man.

  Indra's great deeds are identified as killing Vritra, who withholds the waters or rain from earth, and releasing the waters for Manu or humankind.

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• Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) NOTES, I, 85, 12. 145 / NOTES; 1) BS, '2. 149 / NOTES. / NOTES. I, 86, 9. 157; lines 14361-14479 confidence: medium

  “Atrin ... is one of the many names assigned to the powers of darkness and mischief”; it is derived from tooth or jaw and meant an ogre with large teeth or jaws, a devourer.

  The passage repeatedly cites divine figures killing or striking ogres, Rakshas, and a tusky Pazzi, and describes atrin as belonging to powers of darkness and mischief.

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• Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) NOTES, I, 85, 12. I4!I / NOTES, 1, 85, 12. 143 / NOTES, I, 85, 12. 145 / NOTES; 1) BS, '2. 149; lines 14084-14245 confidence: medium

  The hymn asks the Maruts to bless the mortal whose offerings they carry off, notice the praiser or suppliant, “strike the fiend” with lightning, hide darkness, destroy every tusky fiend, and make the desired light.

  The hymn asks the Maruts to strike a fiend with lightning, destroy tusky fiends, hide darkness, and make the desired light.

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• Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) NOTES. .1, 64, 14. 123 / T24 VEDIC HYMNS. / NOTES. I, 64, 15. 125 / MANDALA I, HYMN 85. 127; lines 12714-12752 confidence: medium

  Tvashtr fashions or turns a well-made golden thousand-edged thunderbolt; Indra takes it, slays Vritra, and forces out a stream of water.

  Indra takes a specially made thunderbolt, slays Vritra, and forces out a stream of water.

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• Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) NOTES. / NOTES. I, 19, 7. 57 / NOTES. I, 19, 7. 59 / NOTES. 1, 19,7. 61; lines 9399-9577 confidence: medium

  The hymn is to the Maruts, storm-gods, described as a brilliant chariot-host with cloud-deer, weapons, ornaments, whips, and vigor.

  The Maruts are storm-gods who shake heaven, earth, men, and mountains, make clouds flee, and cause long broad rain to fall.

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• Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) NOTES. 1, 37, I. 69 / NOTES. 1; 37, 3. 71 / NOTES, I, 37, 5. 73 / NOTES. I, 37, 9. 7?; lines 10126-10246 confidence: medium

  “the mountain yielded or bent before your anger”; cited parallels add that forests get out of the way from fear, and that forests, earth, and mountain yield or tremble before the fearful Maruts.

  Multiple cited passages describe forests, earth, and mountains yielding, moving aside, trembling, or shaking before the fearful Maruts.

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• Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) NOTES. 1, 6, 4. 31 / NOTES. I, 6, 4. 33 / IV, 58, 4; IV, 45, 6. / NOTES. I, 6, 4. 35; lines 7991-8105 confidence: medium

  The note says the Maruts’ embryo or newborn form expresses birth or storms bursting from the womb of the sky when Indra battles the demon of darkness, and cites Vayu producing the Maruts from the bowels of the sky.

  Indra is said to arise to battle the demon of darkness as the Maruts or storms burst forth.

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• Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) NOTES. I, 165, I4. 203 / NOTES. I, 165, 14. 205 / NOTES, I, 165, 15. 207 / MANDALA I, HYMN 166. 209; lines 17238-17327 confidence: medium

  The Maruts stir up clouds, their horses rush forth self-guided, house-dwelling beings fear them, and their march is brilliant with thrust-out spears.

  The Maruts' march stirs clouds, frightens beings, shakes rocks and heaven, disrupts forest and shrubs, and includes biting lightning.

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• Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) NOTES. I, 168, I. 281 / NOT ES; / NOTES. I, 168, 6. 283 / NOTES. I, 168, 9. 285; lines 21416-21440 confidence: low

  The note glosses Abhva as the dark gathering of clouds before a storm and mentions a masculine conception in another passage as a monster-like term.

  Abhva is described as the dark gathering of clouds before a storm and possibly as a masculine monster-like being in another cited hymn.

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• Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) NOTES. I, 39, 10. 105 / MANDALA I, HYMN 64. 107 / NOTES, / NOTES. I, 64, 4. III; lines 11865-12029 confidence: medium

  Abhog-ghanah is explained as slayers of a demon or cloud; Abhog is interpreted as a rainless cloud, like Namuci, another demon killed by Indra.

  Abhog-ghanah is glossed as slayers of a demon or cloud; Abhog is a rainless cloud, and Namuci is another rain-withholding demon killed by Indra.

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• Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) NOTES. I, 39, 10. 105 / MANDALA I, HYMN 64. 107 / NOTES, / NOTES. I, 64, 4. III; lines 12032-12079 confidence: medium

  The note states that danu can mean demon, cites seven demons, applies danu to the mother of Vrztra, describes Vrztra as the dark cloud, derives danava as demon, mentions demons conquered by Indra, and tentatively connects them with dark clouds and Danu.

  The passage states that demons called danu were conquered by Indra and tentatively associates these demons with dark clouds.

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• Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) NOTES.3- A, -221,: 10. 13 / I4 VEDIC HYMNS. / MANDALA I, HYMN 6. / ASHTAKA I, ADHYAYA 1, VARGA 11-12.; lines 6904-6947 confidence: medium

  The addressed figure creates light where there was no light and form where there was no form, and is born together with the dawns.

  The passage says the addressed figure creates light where there was no light and form where there was no form.

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egyptian

• Development of Religion and Thought in Ancient Egypt Development of Religion and Thought in Ancient Egypt / LECTURE I / THE ORIOINS 9; lines 283-390 confidence: high

  The passage says that in the beginning there existed only 'primeval chaos, an ocean' in which the Sun-god as Atum had appeared.

  The beginning is described as primeval chaos, an ocean in which the Sun-god as Atum appeared.

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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: medium

  Storm, rain, and clouds are called enemies of the Sun-god and said to be personified in a folk-myth in which the Sun-god loses his eye.

  Storm, rain, and clouds are described as the Sun-god's enemies and personified in a folk-myth in which the Sun-god loses his eye.

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• Development of Religion and Thought in Ancient Egypt EMERGENCE OF THE MORAL SENSE 189 / EMERGENCE OF THE MORAL SENSE 191 / EMERGENCE OF THE MORAL SENSE 193 / THE CORRUPTION OF MEN; lines 7273-7379 confidence: high

  “THE CORRUPTION OF MEN”

  The title and poem describe theft, robbery, absence of the righteous, iniquity ruling the land, and evil without end.

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• Development of Religion and Thought in Ancient Egypt EMERGENCE OF THE MORAL SENSE 195 / DEATH A GLAD RELEASE / EMERGENCE OF THE MORAL SENSE 197 / SOCIAL FORCES AND REUGION 203; lines 7679-7803 confidence: high

  Ipuwer’s indictment says organized life is confused and government suspended: laws of the judgment-hall are cast out and walked on, poor men break them open in streets, the poor man attains the power of the Divine Ennead, and poor men enter and leave the Great Houses or law-courts.

  Government is practically suspended, laws are cast out, poor men enter law-courts, offices are opened, serfs become lords, officials are slain, and grain belongs to any comer.

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• Development of Religion and Thought in Ancient Egypt EMERGENCE OF THE MORAL SENSE 195 / DEATH A GLAD RELEASE / EMERGENCE OF THE MORAL SENSE 197 / SOCIAL FORCES AND REUGION 203; lines 7806-7900 confidence: high

  “the land turns around . . . as does a potter's wheel”; “He who was a robber is lord of wealth” and the rich man is plundered.

  The passage explicitly says the land turns around like a potter's wheel, and contrasts robber/rich and poor/wealthy statuses.

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• Development of Religion and Thought in Ancient Egypt EMERGENCE OF THE MORAL SENSE 195 / DEATH A GLAD RELEASE / EMERGENCE OF THE MORAL SENSE 197 / SOCIAL FORCES AND REUGION 203; lines 7806-7900 confidence: medium

  “lawless men are endeavoring to deprive the land of the kingship” and revolt against the “Urseus (the royal serpent) . . . which pacifies the Two Lands.”

  Lawless men attempt to deprive the land of kingship and revolt against the Uraeus, the royal serpent that pacifies the Two Lands.

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• Development of Religion and Thought in Ancient Egypt EMERGENCE OF THE MORAL SENSE 195 / DEATH A GLAD RELEASE / EMERGENCE OF THE MORAL SENSE 197 / SOCIAL FORCES AND REUGION 203; lines 7806-7900 confidence: medium

  Foreign invasion is added to internal revolt: the desert is in the land, districts are devastated, foreign bowmen come to Egypt, and Asiatics are skilled in the Delta marshes.

  The passage links internal disorganization with foreign bowmen, devastated districts, and Asiatics in the Delta marshes.

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• Development of Religion and Thought in Ancient Egypt EMERGENCE OF THE MORAL SENSE 195 / DEATH A GLAD RELEASE / EMERGENCE OF THE MORAL SENSE 197 / SOCIAL FORCES AND REUGION 203; lines 7903-7967 confidence: high

  "the owner of wealth (now) passes the night thirsting"; former beggars possess "overflowing bowls"; owners of robes are in rags, and one who did not weave owns fine linen.

  The passage repeatedly contrasts former wealth with deprivation and former poverty with abundance, presenting social order as inverted during general ruin.

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• Development of Religion and Thought in Ancient Egypt EMERGENCE OF THE MORAL SENSE 195 / DEATH A GLAD RELEASE / EMERGENCE OF THE MORAL SENSE 197 / SOCIAL FORCES AND REUGION 203; lines 7903-7967 confidence: medium

  "Men are few; he who lays away his fellow in the earth is everywhere"; there is a dearth of women, no conception, and Khnum does not fashion men because of the state of the land.

  The land is described as having few men, many burials, a dearth of women, no conception, and no divine fashioning of people by Khnum.

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• Development of Religion and Thought in Ancient Egypt THE CORRUPTION OF MEN / EMERGENCE OF THE MORAL SENSE 195 / DEATH A GLAD RELEASE / EMERGENCE OF THE MORAL SENSE 197; lines 7459-7596 confidence: medium

  He meditates on events in the land: transformations continue, righteousness is cast out, iniquity is in the council-hall, divine plans are violated, the land is distressed, mourning and lamentation are widespread, all men are under wrongs, respect is ended, and the lords of quiet are disquieted.

  The speech says righteousness is cast out, iniquity is in the council-hall, divine plans are violated, and the whole land is in distress.

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• Development of Religion and Thought in Ancient Egypt THE CORRUPTION OF MEN / EMERGENCE OF THE MORAL SENSE 195 / DEATH A GLAD RELEASE / EMERGENCE OF THE MORAL SENSE 197; lines 7599-7676 confidence: high

  The speaker says calamities continue, all men are silent, the whole land is disturbed, nobody is free from evil, all men do it, and hearts are sorrowful.

  The land is disturbed, calamities continue, nobody is free from evil, all men are silent, and hearts are sorrowful.

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• Development of Religion and Thought in Ancient Egypt THE IMPERIAL AGE AND MONOTHEISM 341 / THE IMPERIAL AOE AND MONOTHEISM 343 / LECTURE X / FINAL DECADENCE; lines 12839-12866 confidence: medium

  The royal account says the temples of gods and goddesses from Elephantine to the Delta marshes were desolated, their holy places forsaken and overgrown, their sanctuaries as if nonexistent, and their houses trodden roads.

  The account describes temples and sanctuaries as desolated and says the land was in an evil condition and the gods had forsaken it.

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• Development of Religion and Thought in Ancient Egypt UNTVERSAL SPLENDOR AND POWER OF ATON / NIGHT / THE IMPERIAL AGE AND MONOTHEISM 325 / DAY AND HAN; lines 12077-12117 confidence: medium

  "Every lion cometh forth from his den, / All serpents, they sting."

  The night section associates darkness and silence with lions emerging and serpents stinging.

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• Egyptian Ideas of the Future Life CHAPTER I. / THE BELIEF IN GOD ALMIGHTY. / CHAPTER II. / OSIRIS THE GOD OF THE RESURRECTION.; lines 1646-1736 confidence: medium

  The passage invokes the lord of the Acacia tree, the Seker boat set on its sledge, the turning back of the Fiend, and the resting of the Utchat or Eye of Horus/Ra.

  The litany says the Fiend, worker of Evil, is turned back, and the hymn says Thoth destroys the storm-wind and hurricane.

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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: medium

  Ra makes generations flourish through the Nile-flood, causes gladness, strengthens his Ka with divine foods, makes his throne strong against evil fiends, and is glorious in the Sektet boat and mighty in the Atet boat.

  Ra is addressed as making his throne strong against evil fiends and as glorious in majesty.

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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 754-846 confidence: high

  Rā is introduced as the visible emblem, type, and symbol of God; before heaven and earth existed, only boundless primeval water in thick darkness existed, holding germs of future things and the world.

  The passage describes a time before heaven and earth in which only boundless primeval water and thick darkness exist, containing the germs of later things.

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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

  Two versions of the chapter are said to prove the composition older than its papyrus; the cosmogony describes Rā evolved from primeval water by Khepera pronouncing his own name and contrasts this with other cosmogonies involving Ptah and Khnemu.

  Rā is said to be evolved from a primeval abyss of water by Khepera, who brings the event about by pronouncing his own name.

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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 hymn says dwellers in heights and depths adore Rā; Thoth and Maat mark his daily course; the serpent enemy Sebau is given to fire, bound, and mutilated; gods rejoice at Rā’s rising and his light floods the world as he journeys toward Manu.

  Rā’s enemy, the Serpent or serpent-fiend Sebau, is given to fire, bound in chains, mutilated, and prevented from rising in revolt.

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• Egyptian Ideas of the Future Life II. ISIS SUCKLING HORUS IN THE PAPYRUS SWAMP / V. THE DECEASED BEING LED INTO THE PRESENCE OF OSIRIS / CHAPTER I. / THE BELIEF IN GOD ALMIGHTY.; lines 941-1022 confidence: high

  "The serpent-fiend Nak ... hath fallen, and his arms are cut off"; the footnote identifies Nak as a serpent of darkness slain daily by R[=a].

  Nak is called a serpent-fiend and a serpent of darkness slain daily by R[=a], and is described as fallen with arms cut off.

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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 2124-2211 confidence: medium

  The explanatory passage identifies R[=a] at the beginning, notes Shu's pillars were not yet created, and states that Temu and R[=a] were one god and the first offspring of Nu, the primeval watery mass.

  Nu is described as a primeval watery mass from which all gods came into being and as a god who gave birth to himself.

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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: medium

  Nu is called the father and progenitor of the gods and "the primeval watery mass out of which all things came."

  Nu is described as the primeval watery mass out of which all things came.

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• Egyptian Ideas of the Future Life THE BELIEF IN GOD ALMIGHTY. / CHAPTER II. / OSIRIS THE GOD OF THE RESURRECTION. / CHAPTER III.; lines 2384-2475 confidence: high

  At sunrise Rā is attacked by Apep, a mighty dragon or serpent and type of evil and darkness; Rā burns Apep with fiery darts, and Apep’s fiends are destroyed by fire and hacked in pieces.

  Rā is attacked by Apep, a dragon or serpent identified with evil and darkness, and destroys him with fiery darts; the passage interprets this as a daily fight of light and darkness.

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• Legends of the Gods: The Egyptian Texts, edited with Translations A LEGEND OF KHNEMU AND OF A SEVEN YEARS' FAMINE. / VIII. / THE HISTORY OF ISIS AND OSIRIS. / THE HISTORY OF CREATION--A.; lines 2068-2142 confidence: high

  Neb-er-tcher says he came into being in the form of Khepera, created everything, and raised beings from Nu before sky, earth, children of the earth, or creeping things existed.

  The passage describes sky and earth as not yet existing and beings raised from Nu, glossed as the primeval watery mass and source of all beings and things.

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• Legends of the Gods: The Egyptian Texts, edited with Translations I.--INCANTATIONS AGAINST REPTILES AND NOXIOUS CREATURES IN GENERAL. / ANOTHER CHAPTER. / II.--THE NARRATIVE OF ISIS. / THE HISTORY OF ISIS AND OSIRIS,; lines 5523-5629 confidence: medium

  Aroueris is born on the second day; Typhon on the third by forcing a way through a wound in his mother's side; Isis on the fourth in the marshes of Egypt; Nephthys on the fifth. Notes identify Aroueris as Heru-ur/Horus the Elder and add a caution about the marsh birth tradition.

  Typhon is born at the wrong time and by the wrong way through a wound in his mother's side; his birthday is unlucky and he later conspires against Osiris.

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• Legends of the Gods: The Egyptian Texts, edited with Translations I.--INCANTATIONS AGAINST REPTILES AND NOXIOUS CREATURES IN GENERAL. / ANOTHER CHAPTER. / II.--THE NARRATIVE OF ISIS. / THE HISTORY OF ISIS AND OSIRIS,; lines 6249-6365 confidence: medium

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

  Typhon is identified with drought, sea-rule, or Sun; Horus conquers Typhon; Isis spares him; Osiris/Nile triumphs as the Nile creates land and drives away the sea.

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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 208-306 confidence: high

  Apep is described as the Leader-in-Chief of the hosts of darkness, appearing in the sky as a monster serpent, marshalling the fiends of the Tuat, and attempting to keep the Sun-god imprisoned in the kingdom of darkness.

  Apep appears as a monster serpent, leads the hosts of darkness, and attempts to imprison the Sun-god.

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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 208-306 confidence: high

  The work contained spells recited during prescribed ceremonies to prevent storms, disperse rain-clouds, and remove obstacles that might prevent the sun rising or obscure its light.

  The rituals aim to remove obstacles that prevent the sun's rising or obscure its light, and Apep tries to keep the Sun-god in the kingdom of darkness.

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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 208-306 confidence: medium

  The work contained spells recited during prescribed ceremonies to prevent storms, disperse rain-clouds, and remove obstacles that might prevent the sun rising or obscure its light.

  The prescribed ceremonies are said to prevent storms, disperse rain-clouds, and remove obstacles to the sun's light.

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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.

  Before heaven and earth exist, the passage describes Nu as a vast water or world-ocean containing inert germs of life.

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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 397-458 confidence: medium

  The passage says the creation legend is embedded in a book of magical spells devoted to destroying a mythological monster that prevents the sun from rising and shining.

  The creation legend is embedded in spells devoted to destroying a mythological monster that prevents the sun from rising and shining.

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• Legends of the Gods: The Egyptian Texts, edited with Translations PLATE IX. / LEGEND OF THE BIRTH OF HORUS, SON OF ISIS AND OSIRIS. / PLATE XV. / A LEGEND OF KHNEMU AND OF A SEVEN YEARS' FAMINE.; lines 1478-1559 confidence: high

  The legend describes a terrible famine in the reign of Tcheser, a IIIrd Dynasty king, lasting seven years.

  The legend describes a seven-year famine physically caused by insufficient Nile floods.

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• Legends of the Gods: The Egyptian Texts, edited with Translations PLATE IX. / LEGEND OF THE BIRTH OF HORUS, SON OF ISIS AND OSIRIS. / PLATE XV. / A LEGEND OF KHNEMU AND OF A SEVEN YEARS' FAMINE.; lines 1562-1603 confidence: high

  The king says the Nile has not come forth for seven years and describes absence of grain, vegetables, and food, robbery, weakness, despair, empty granaries, and ruin.

  The Nile has not come forth for seven years, producing food shortage, social disorder, bodily suffering, and ruin.

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• Legends of the Gods: The Egyptian Texts, edited with Translations THE HISTORY OF ISIS AND OSIRIS. / THE HISTORY OF CREATION--A. / THE HISTORY OF CREATION--B. / THE BOOK OF KNOWING THE EVOLUTIONS OF RA, AND OF OVERTHROWING APEP.; lines 2145-2214 confidence: medium

  Neb-er-tcher says he is creator, came into being as Khepera in primeval time, formed himself from primeval matter, was alone, and had not yet emitted Shu or Tefnut.

  The speaker says he was alone, formed himself from primeval matter, and made what was made when nothing else existed and no place to stand was found.

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• Legends of the Gods: The Egyptian Texts, edited with Translations 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. / A LEGEND OF THE GOD KHNEMU AND OF A SEVEN YEARS' FAMINE.; lines 3785-3915 confidence: high

  The royal dispatch says the Nile has not risen to the proper height for seven years and describes scarcity of food, plundering, physical distress, despair, empty storehouses, and general ruin.

  The Nile has not risen to the proper height for seven years, and the dispatch describes food scarcity, plundering, despair, and ruin.

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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 3568-3680 confidence: medium

  The learned man finds Bent-Resht "possessed by a spirit" and finds the spirit "evil" and hostile toward him.

  Bent-Resht is possessed by an evil hostile spirit, and the Prince asks that a god be brought to contend against it.

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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 2822-2894 confidence: medium

  Enemies flee toward the swamps of Uatch-ur and into the water in crocodile and hippopotamus forms; Heru-Behutet pursues them from the Boat of Ra for four days and four nights with metal weapons and followers.

  Heru-Behutet pursues enemies into water, finds them in crocodile and hippopotamus forms, and slays them with a lance.

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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 2986-3109 confidence: medium

  Ra tells Heru-Behutet that the Smait fiend, its two-fold strength, and Smai fiend Set are on northern water; Heru-Behutet asks that the Boat pursue them; the Boat is brought by the winged Sun-disk onto Lake Meh, and he takes weapons, darts, harpoon, and chains.

  Ra directs Heru-Behutet toward Setian fiends on northern waters; Heru-Behutet uses the Boat of Ra and weapons to pursue, drag, and slaughter them.

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• Legends of the Gods: The Egyptian Texts, edited with Translations THE LEGEND OF THE DESTRUCTION OF MANKIND. / THE LEGEND OF RA AND ISIS. / THE LEGEND OF HERU-BEHUTET AND THE WINGED DISK. / PLATE IX.; lines 1084-1109 confidence: medium

  Ra counsels Horus to sail up the Nile with the Blacksmiths; Thoth recites protective chapters over the boats to stop river monsters from raising waves and storms that might engulf the boats.

  The passage describes monsters in the river that might stir up waves and storms against the boats of Ra, Horus, and the Blacksmiths.

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• Legends of the Gods: The Egyptian Texts, edited with Translations THE LEGEND OF THE GOD NEB-ER-TCHER, AND THE HISTORY OF CREATION. / THE LEGEND OF THE DESTRUCTION OF MANKIND. / THE LEGEND OF RA AND ISIS. / THE LEGEND OF HERU-BEHUTET AND THE WINGED DISK.; lines 930-990 confidence: medium

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

  Horus repeatedly destroys the enemies of Ra, including animal-form monsters and allied forces connected with Set.

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• Legends of the Gods: The Egyptian Texts, edited with Translations VII. THE LEGEND OF KHNEMU AND A SEVEN YEARS' FAMINE / VIII. THE LEGEND OF THE DEATH AND RESURRECTION OF HORUS / IX. THE LEGEND OF ISIS AND OSIRIS ACCORDING TO CLASSICAL WRITERS / LIST OF PLATES AND ILLUSTRATIONS ON OR FOLLOWING PAGE:; lines 166-205 confidence: medium

  “I. Horus holding the Hippopotamus-fiend with chain and spear”

  The captions repeatedly show Horus holding, spearing, capturing, riding upon, or associated with the slaughter of the Hippopotamus-fiend, and also spearing Typhonic animals, human foes, and a crocodile.

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• The Book of the Dead CHAPTER VI / CHAPTER VII / CHAPTER VIII / CHAPTER IX; lines 864-957 confidence: low

  Ra is called self-created and lord of heaven and earth; he created celestial and terrestrial beings, earth, man, sky, the celestial river Hep, waters, mountains, mankind, beasts, heavens, and earth; the fiend Nak is overthrown and dismembered.

  The hymn states that the fiend Nak is overthrown and his arms are cut off within Ra's praise context.

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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 I I I I / C30 I I I / CHAPTER X. / I I I I I I; lines 6612-6919 confidence: high

  The great god commands figures with arrows, javelins, and bows to destroy his enemies in darkness, be at the portal of the horizon, follow his train in connection with the Mantit Boat, drive back the Sebi serpent of Neha-hra, and travel with him into the Eastern Hall of the horizon.

  Weapon-bearing attendants of the great god are commanded to destroy enemies in darkness and are said to drive back the Sebi serpent of Neha-hra in thick darkness.

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• The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I ANIMALS AND REPTILES 11 / ANTIQUITV OF EGYPTIAN MAGIC 13 / MODERN SUDANI SUPERSTITIONS 15 / IDEAS ABOUT THE BEETLE 17; lines 751-840 confidence: high

  In the Creation Legend, Tiamat is described as a dragon-monster representing evil and darkness who conspires against the gods and creates a serpent brood for battle; the passage concludes that Babylonians and Assyrians attributed reason, passions, and language to animals.

  In the cited Creation Legend, Tiamat is described as an evil-and-darkness dragon-monster who conspires against the gods and creates a serpent brood for battle.

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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: medium

  The general rendering says the sky rains, stars tremble, Aker’s bones tremble, and attendants flee when Unas rises in heaven like a god who lives on fathers and mothers; Unas is lord of wisdom, son of Tem, stronger than his father, accompanied by doubles, with conquered enemies beneath his feet, uraei on his brow, a serpent-guide before him, and protective powers.

  Unas’s rising causes the sky to rain, stars to tremble, Aker to quake, and lesser powers to flee.

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• The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I ASSESSORS / OF MAAT 419 / AWSAA / NEHEMAUAIT 421; lines 20667-20754 confidence: medium

  Plutarch says Typhon was driven away by a sistrum; the passage says the rattle may have terrified the evil beast. High-ranking ladies and priestesses hold sistra, probably as amulets and instruments, and cited texts say a royal personage keeps demoniacal powers away with a hand-held sistrum.

  The sistrum is said to drive away Typhon and keep demoniacal powers away; priestesses and high-status women are said to carry sistra as amulets and musical instruments.

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• The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I CHAFPER VII / THE OLDEST COMPANY OF THE GODS AND / THE FIRST EIGHT GODS 283 / KEKUI AND KEKUIT 285; lines 11990-12066 confidence: high

  Kekui and Kekuit are described as “male and female powers of the darkness” covering “the primeval abyss of water” and compared by Brugsch with Greek Erebos.

  Kekui and Kekuit are described as male and female powers of darkness covering the primeval abyss of water.

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• The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I CHAPTER VIII / I I I I I / I I I I I / I I I I 1; lines 13338-13961 confidence: high

  The first-person creator says he became from one god into three gods; Shu and Tefnut were raised into being in the inert watery mass, and the creator's eye was brought back to him in their train.

  Both sections refer to beings or creation arising in an inert watery mass or Nu, before created things exist.

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• The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I CREATION OF MAN 299 / POWER OF THE NAME 301 / THE CREATION OF MAN 307 / CHAPTER VIII; lines 12933-13227 confidence: high

  The speaker states that heaven and earth did not exist and that things of the earth and creeping things had not been created in that place.

  The cosmos is described before heaven, earth, and earthly beings exist; the speaker raises things from Nu, glossed as the primeval abyss of water, from a state of inactivity.

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• The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I DESTRUCTION OF MANKIND / DESTRUCTION OF MANKIND / CHAPTER XIII / ASSOCIATED WITH HIM; lines 20005-20102 confidence: medium

  The passage infers an Egyptian combat legend involving a net and cites Chapter cxxxiii, where Ra, winds, the north wind, and Ra’s net are mentioned; it states Ra’s net was a weapon against a god and fiends of darkness.

  Ra’s net is described as a weapon against a god and fiends of darkness, and the passage compares it to Marduk’s net used against Tiamat.

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• The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I DESTRUCTION OF MANKIND / DESTRUCTION OF MANKIND / CHAPTER XIII / ASSOCIATED WITH HIM; lines 20005-20102 confidence: medium

  The passage infers an Egyptian combat legend involving a net and cites Chapter cxxxiii, where Ra, winds, the north wind, and Ra’s net are mentioned; it states Ra’s net was a weapon against a god and fiends of darkness.

  The passage notes winds in connection with Ra’s net and the Four Winds placed around Marduk’s net so that Tiamat could not escape.

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• The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I DESTRUCTION OF MANKIND / DESTRUCTION OF MANKIND / CHAPTER XIII / ASSOCIATED WITH HIM; lines 20210-20323 confidence: medium

  The divine children of Nut are said to battle, uphold strife, do evil, create fiends, make slaughter, cause trouble, work against the weak, and disturb years and months.

  The divine children of Nut are described as battling, creating slaughter and trouble, and disturbing years and months.

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• The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I DESTRUCTION OF THE WICKED 261 / HELL AND THE DAMNED 265 / THE HELL OF THE GNOSTICS 267 / RA AND APEP 269; lines 11296-11413 confidence: medium

  "The type and symbol of all enmity to Ra... was the arch-serpent Apep or Apepi, which attacked him daily, and was overcome daily."

  Apep/Apepi is described as attacking Ra daily and being overcome daily, and the rite aims to make his attacks on the sun ineffective.

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• The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I GNOSTIC MAGICAL NAMES 281 / CHAFPER VII / THE OLDEST COMPANY OF THE GODS AND / THE FIRST EIGHT GODS 283; lines 11895-11987 confidence: high

  The passage says Egyptians believed in a deep and boundless watery mass from which the heavens, earth, and everything in them came into being, and in which the germs of all life existed from the beginning.

  The passage describes a deep and boundless watery mass containing the germs of life and says the heavens, earth, and all things came into being from it; Nu is also described as inert watery matter from which the world was created.

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• The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I HATHOR 429 / HATHOR 431 / THE SEVEN HATHORS 433 / HATHOR-APHRODITE 435; lines 21206-21286 confidence: medium

  When the deceased faces Apep, Hathor is among gods encouraging battle and cries, “Take your armour”; the passage also says she quakes in terror of Apep.

  The deceased faces the monster Apep, and Hathor and other gods encourage the deceased to do battle with him.

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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: medium

  Ra proposes a journey on water; his enemies enter the water, turn into crocodiles, and open their mouths intending to swallow the god.

  Ra's enemies enter water, turn into crocodiles, open their mouths to swallow the god, and are killed by Horus's armed blacksmiths.

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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: medium

  A goddess called mistress of horses appears as a lioness-headed woman in a chariot drawn by four horses, trampling bound foes of Ra; Ra's words lead to the temple being called Pleasant Life.

  An unnamed lioness-headed goddess, called mistress of horses, stands in a chariot drawn by four horses that trample the fettered foes of Ra.

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• The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I HORUS OF BEHUTET / O J.I / HORUS OF BEHUTET 477 / HORUS OF BEHUTET 479; lines 23074-23141 confidence: medium

  Horus takes the form of a winged disk, places himself in the bows of Ra's boat, and takes Nekhebet and Uatchit in the form of two serpents to destroy crocodiles and hippopotamuses.

  Horus protects or acts from Ra's boat against enemies of Ra, rebels, and Set-associated fiends, repeatedly pursuing, binding, and slaying them.

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• The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I HORUS OF BEHUTET / O J.I / HORUS OF BEHUTET 477 / HORUS OF BEHUTET 479; lines 23074-23141 confidence: medium

  Horus binds one hundred and forty-two enemies in chains, drags them onto Ra's boat, captures a male hippopotamus, gives entrails to companions and bodies to gods and goddesses in the boat of Ra, then stands on the hippopotamus's back and is called Her-pest.

  After capturing the male hippopotamus, Horus stands on its back as proof of his victory and receives the name Her-pest.

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• The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I HORUS OF BEHUTET 477 / HORUS OF BEHUTET 479 / HORUS OF BEHUTET 481 / HORUS OF BEHUTET 483; lines 23231-23314 confidence: high

  The commentary says the legend is important, has a modern form but very old fundamentals, and derives from the old nature myth of the combat between Light and Darkness while also containing an apparently historical element.

  The commentary explicitly says that the fundamental facts of the legend derive from the old nature myth of the combat between Light and Darkness.

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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

  After Horus overcomes Set, he inherits his father’s place, sits on Osiris’s throne, reigns in his stead, and in Hunefer’s quoted address receives world-sovereignty and service from celestial and terrestrial gods.

  Horus overcomes Set, takes his father’s inheritance, sits on Osiris’s throne, and receives sovereignty.

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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: medium

  Budge says the legend is very old, a version of older combats of Ra and Apep, Heru-ur and Set, and Heru-Behutet and Set, and a source of post-Christian dragon-overthrow legends involving kings and heroes such as Alexander the Great and Saint George.

  Budge states that the Horus-Set legend is a version of older Egyptian combats and one source for post-Christian legends of dragons overthrown by kings and heroes.

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• The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I I I I I 1 / I I I I 4 / CHAPTER IX / BOATS OF THE SUN 323; lines 14354-14440 confidence: high

  Ra is described with life emblem and sceptre; he is called the oldest god from a practical point of view, and his disk’s first appearance above the world-ocean begins creation and time.

  The passage makes Ra’s first disk rising above the world-ocean the first act of creation and describes Apep as darkness around the watery abyss of Ku.

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• The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I I I I I 1 / I I I I 4 / CHAPTER IX / BOATS OF THE SUN 323; lines 14354-14440 confidence: high

  Ra’s course across the sky is said to have been defined at creation by Maat, the personification of rectitude, law, order, and regularity.

  Maat defines the regular solar course, while fiends and monsters attempt to obstruct Ra’s boat.

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• The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I I I I I I / I I I I I / I I I I 1 / I I I I 4; lines 13963-14317 confidence: medium

  The passage says the speaker became from one god into three because 'from myself two gods came into being,' and names 'Shu and Tefnut' as raised 'from out of Nu (i.e., the inert ... primeval watery abyss).'

  Shu and Tefnut are raised from Nu, which the passage glosses as the inert primeval watery abyss.

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• The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I KEKUI AND KEKUIT 285 / THE FIRST EIGHT GODS 287 / LAKHMU AND LAKHAMU 289 / THE PRIMEVAL SPIRIT 291; lines 12243-12325 confidence: high

  Egyptian views are said to be uncertain, but allusions indicate later divine pairs are offspring or attributes of Nu and Nut; Nu/Nut are watery male/female powers, Heh/Hehut represent eternity, and a third pair personifies Darkness; primeval material is boundless water with life-germs, enveloped in darkness.

  The passage describes the primeval material as an eternal, boundless watery mass containing germs of life and enveloped in thick darkness.

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• The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I KHEPERA 355 / THE FATHER OF THE GODS 357 / RA IS POISONED 361 / ISIS THE ENCHANTRESS 363; lines 16110-16193 confidence: high

  Another myth is introduced concerning the destruction of mankind after men scorn the aged Sun-god; the text describes Ra as self-created and sovereign, while mankind says his bones are like silver, limbs like gold, and hair like lapis-lazuli.

  Mankind complains about aged Ra; Ra summons a divine council and asks for a plan, saying he will not slay them before receiving counsel.

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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: medium

  Nu is said to speak of his eye, identified as the Sun, being covered behind Shu and Tefnut; Shu and Tefnut are raised from the watery mass and bring the eye in their train.

  The Eye of Nu, identified with the Sun, is described as hidden in the watery deep until Shu and Tefnut are produced and raised from the watery mass.

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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: medium

  Manetho according to Julius Africanus is cited for a tradition that a chasm opened at Bubastis in Boethus’s reign and many perished; the passage then discusses archaeological evidence from Bubastis.

  The passage reports a tradition in which a chasm opened at Bubastis and many people perished.

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• The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I O J.I / HORUS OF BEHUTET 477 / HORUS OF BEHUTET 479 / HORUS OF BEHUTET 481; lines 23144-23228 confidence: medium

  A young god attacks the monster, cuts off its head and the heads of its followers before Ra and the great company of gods, and drags its body with a spear.

  Horus and Herubehutet pursue Set, Horus slays multiple groups of enemies under Ra's direction, and Ra seeks to smite remaining foes.

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• The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I PAPYRUS OF NES-AMSU 293 / TEM, SHE, TEFNUT 297 / CREATION OF MAN 299 / POWER OF THE NAME 301; lines 12655-12786 confidence: high

  The creator says he came from primeval matter, appeared in many forms, was alone before anything existed, and made forms by a god-soul raised from Nu's inert mass.

  The creator arises from primeval matter, before anything else exists, and raises a god-soul out of Nu's inert watery mass.

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• The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I PAPYRUS OF NES-AMSU 293 / TEM, SHE, TEFNUT 297 / CREATION OF MAN 299 / POWER OF THE NAME 301; lines 12901-12915 confidence: high

  The Egyptians are summarized as believing that a self-begotten, self-existent god lived alone in a primeval watery mass.

  The passage describes an eternal, unlimited watery mass enveloped in darkness before the god's creative actions bring light and disperse darkness.

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• The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I PTAH-SEKER-ASAR 507 / HYMN TO PTAH-TANEN / I IIIIIIIII / HYMN TO PTAH-TANEN; lines 24374-24464 confidence: medium

  "when as yet heaven and earth were not created, and when the waters had not come forth"

  Ptah-Tanen is described as existing and acting before heaven and earth were created and before waters had come forth.

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• The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I RA AND APEP 271 / TUAT AND GEHENNA 273 / HALLS OF GEHENNA 275 / APEP AND TIAMAT 277; lines 11669-11751 confidence: high

  The passage says Hebrew cosmogony borrowed from Babylonian sources but did not borrow Tiamat directly; Tiamat played a role like Apep/Apepi, warred against Marduk, and embodied physical and moral evil, while the Hebrew serpent was cunning rather than a daily sun-fighting power.

  The passage presents Marduk killing Tiamat and Gabriel, with Yahweh’s assistance, killing Leviathan; Apep/Apepi is also treated as a comparable monster figure.

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• The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I RA AND APEP 271 / TUAT AND GEHENNA 273 / HALLS OF GEHENNA 275 / APEP AND TIAMAT 277; lines 11669-11751 confidence: high

  After Tiamat was slain, its blood flowed for three years, three months, and one day; Marduk smashed its skull, slit its blood channels, split it in two, and used one half as the covering of the heavens.

  Marduk uses one half of Tiamat as the covering of the heavens, and Gabriel uses Leviathan’s skin as a tent for the righteous and a covering for Jerusalem’s walls.

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• The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I RA AND APEP 271 / TUAT AND GEHENNA 273 / HALLS OF GEHENNA 275 / APEP AND TIAMAT 277; lines 11669-11751 confidence: high

  The passage reports cuneiform measurements for Tiamat and calculates the monster as about 300 miles long, with a mouth about 10 feet wide and undulations six miles high, moving in water.

  Tiamat is described as an enormous monster moving in water; Hebrew materials refer to a serpent at the sea bottom and to Leviathan or dragons in the waters.

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• The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I RA AND APEP 325 / RA AND APEP 327 / RA WORSHIP 329 / HELIOPOLIS 331; lines 14690-14776 confidence: medium

  A support is said to represent high ground in or near Khemennu where Ra stood when he proceeded from the watery abyss of Nu before the pillars of Shu were set up.

  A support is said to represent high ground where Ra stood when he proceeded from the watery abyss of Nu before the pillars of Shu were set up.

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• The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I RA WORSHIP 329 / HELIOPOLIS 331 / CULT OF HELIOPOLIS 333 / HYMNS TO RA 335; lines 14860-14941 confidence: medium

  The hymn says the deity knit mountains together, made mankind, beasts, heavens, and earth; Maat embraces him at morning and evening; he travels across the sky; Nak the serpent-fiend has fallen and has his arms cut off; the Sektet boat receives fair winds.

  Nak is called a serpent-fiend and is described as fallen with arms cut off; Thoth is stationed in the solar boat to destroy all foes.

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• The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I TCHET-F, / DIVISIONS OF THE TUAT / SIXTH DIVISION OF THE TUAT / SEVENTH DIVISION OF THE TUAT 191; lines 9160-9288 confidence: high

  A group including human forms, apes, and women holds ropes; three men restrain the prostrate ass-eared Aai with a rope and pikes, while Apep and a serpent-tailed crocodile appear before him and magical speech summons Apep to slaughter.

  Apep is presented as a serpent arch-fiend and foe of the sun-god; divine beings attack, chain, and destroy him or his associated enemies to prevent an attack on the sun-god's boat.

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• The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I TEM OF HELIOPOLIS 349 / RA-TEM OF HELIOPOLIS 351 / SHRINES OF TEM 353 / KHEPERA 355; lines 15755-15864 confidence: medium

  Budge summarizes a creation text: Ra came into being as Khepera from the primeval watery mass of Nu, made a place to stand by means of his soul, and created Shu and Tefnut, from whom other gods proceeded.

  Ra appears as Khepera from the primeval watery mass of Nu before making a standing-place and creating gods.

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• The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I THE FIRST EIGHT GODS 283 / KEKUI AND KEKUIT 285 / THE FIRST EIGHT GODS 287 / LAKHMU AND LAKHAMU 289; lines 12155-12240 confidence: medium

  "mingled together" then the work of creation began; Apzu-rishtu and Mummu-Tiamat are described as exact equivalents of Nu and Nut in Egyptian cosmogony and as originals of Greek forms in Damascius.

  The passage states that after figures mingled together, the work of creation began.

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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

  The papyrus contains chapters of a magical work to destroy Apepi and his darkness beings and to keep storms and hurricanes out of the sky; rubrics give ritual directions.

  The magical work seeks the destruction of Apepi and darkness beings, and the Book of Overthrowing Apepi is devoted to the protection of Ra.

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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 12417-12489 confidence: medium

  "Heaven did not exist, and earth had not come into being... and I raised... them from out of Nu from a state of inactivity."

  Khepera is alone apart from Nu, and heaven, earth, and living things are raised from the watery abyss or primeval matter.

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• The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I THE OLDEST COMPANY OF THE GODS AND / THE FIRST EIGHT GODS 283 / KEKUI AND KEKUIT 285 / THE FIRST EIGHT GODS 287; lines 12069-12152 confidence: medium

  Kerh and Kerhet are described as male and female powers of night and as personifications of inactive powers of the primeval watery abyss, powers of nature in repose.

  Kerh and Kerhet are linked with inactive powers of the primeval watery abyss, while Apzu-rishtu and Tiamat are linked with a watery mass containing the germs of all life before gods had names or destinies; a note identifies Mummu probably with chaos.

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• The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I THE PRAISES OF RA 345 / THE PRAISES OF RA 347 / TEM OF HELIOPOLIS 349 / RA-TEM OF HELIOPOLIS 351; lines 15538-15656 confidence: medium

  The gods of Amentet make offerings to Ra-Tem, grasp weapons, overthrow Seba for Ra, repulse Nebt for Osiris, and take hold of the cords of the Sektet boat.

  Gods of Amentet are commanded to grasp weapons, overthrow Seba for Ra, and repulse Nebt for Osiris.

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• The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I THE PRIMEVAL SPIRIT 291 / PAPYRUS OF NES-AMSU 293 / TEM, SHE, TEFNUT 297 / CREATION OF MAN 299; lines 12571-12652 confidence: medium

  Tefnut is Shu's counterpart representing rain, dew, and moisture; Shu and Tefnut proceed from Khepera; creation of Shu makes space between heaven and earth for the Eye of Nu to rise from waters and shine; Shu is sometimes identified with light; Nu is identified with Khepera.

  The first account places the solitary creator in the watery abyss of Nu, and the Eye rises from the waters before later creation acts.

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• The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I THE SEVEN HATHORS 433 / HATHOR-APHRODITE 435 / HATHOR OF THE DEAD 437 / NEKHEBET 489; lines 21368-21453 confidence: medium

  Nekhebet is a form of the primeval abyss that brought forth light and is called father of fathers, mother of mothers, existent from the beginning, and creatrix of the world.

  The passage describes Nekhebet as a form of the primeval abyss which brought forth the light and as existing from the beginning.

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• The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I THE SEVENTH HOUR / THE EIGHTH HOUR / THE CIRCLES OF THE THAT / THE CIRCLES OF THE TUAT 241; lines 10396-10577 confidence: low

  A boat contains the serpent Ankh-ta; three groups of four gods stand before it, including solar-disk-headed and armed gods. They guide Ra eastward, slay enemies in darkness, take vengeance on the serpent Neha-hra, and escort the god to the Hour's limits and eastern sky.

  Armed gods guide Ra eastward, slay enemies living in darkness, and attack the serpent Neha-hra.

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• The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I THE TENTH HOUR / THE PITS OF THE TUAT 255 / THE TWELFTH HOUR 257 / DESTRUCTION OF THE WICKED 261; lines 11101-11123 confidence: high

  Enemies were personifications of natural powers including twilight, darkness, eclipse blackness, fog, rain, cloud, storm, wind, tempest, and hurricane.

  The foes are personified darkness and atmospheric powers that attack Ra and are destroyed by him each night and morning.

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• The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I UATCHET 443 / BAST 445 / BAST 447 / FESTIVALS OF BAST 449; lines 21793-21880 confidence: medium

  The passage says Neith was later regarded as a form of Hathor and earlier as a personification of the primeval watery mass from which Ra sprang.

  Neith is described as an earlier personification of the primeval watery mass from which the Sun-god Ra sprang.

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• The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II AAAAAA / P J / SET AND HORUS 245 / SET AND BABA 247; lines 14701-14791 confidence: high

  The serpent and Set animal are called common symbols of Set; Set may be represented as a man with beard and tail, accompanied by Nephthys, and is described as personifying darkness, evil, and waters resisting light and order.

  The passage describes Set as darkness, evil, and resisting waters, and later gives a ritual cry in which Ra and Heru-Behutet triumph over enemies identified with Typhonic beings.

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• The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II AAAAAA / P J / SET AND HORUS 245 / SET AND BABA 247; lines 14701-14791 confidence: medium

  Sistra are shaken in temples because their sound is said to avert and drive away Typho; the note describes the instrument with a convex surface, four rattling bars, a cat with human visage, and faces of Isis and Nephthys.

  The passage says sistra were shaken in temples because their sound was understood to avert and drive away Typho.

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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: medium

  The passage says Sebek's earliest attributes are unknown but probably destructive; by the Sixth Dynasty he was identified with Ra and Set, and Brugsch viewed him as four-fold, connected to vignettes of the deceased repulsing four crocodiles.

  The passage links Sebek's destructive crocodile aspect and Set associations with Book of the Dead vignettes in which the deceased repulses four crocodiles.

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• The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II ATEN WORSHIP / HYMN TO ATEN / HYMN TO ATEN / HYMN TO ATEN 79; lines 4268-4352 confidence: medium

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

  The commentary says the Aten hymn lacks Ra's enemies and fiends and omits the Matet and Sektet Boats of Ra's sky journey.

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• The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II BAR-BAAL 281 / RESHPU / SUTEKH-GODS 283 / BES 285; lines 16476-16561 confidence: medium

  On the Metternich Stele, Bes wears plumes of Shu and light/air gods, horns of Amen or the Ram of Mendes, eight knives, and an emblem of a million years; he holds sovereignty and dominion emblems like Osiris and crushes serpents.

  Bes holds and crushes serpents and stands on an oval containing Typhonic beasts, with the passage inferring that he is lord of them all.

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• The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II BOOK OF THE DEAD / APIS BULL 347 / APIS BULL 349 / RAM OF MENDES 353; lines 22117-22204 confidence: medium

  The crocodile is named as an animal worshipped from fear, deified as Sebek/Sebeq and called Souchos by Greeks; as a destructive beast it was regarded as a personification of evil and death, prince of darkness, and associate of Set or Typhon.

  The crocodile is described as a destructive beast deified as Sebek/Sebeq and regarded as a personification of evil and death, prince of the powers of darkness, and associate of Set or Typhon.

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• The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II CIPPI OF HORUS / METTERNICH STELE / D X J3 / METTEHNICH STELE; lines 15669-15792 confidence: medium

  Horus spears a crocodile led captive by Ta-urt; Harpocrates sits on a crocodile under a serpent; a lion, two scorpions, and an oryx are symbols of Set; seven serpents are pierced by arrows or darts; a king's chariot gallops over crocodiles; Horus stands on the oryx emblem of Set.

  The large scene shows Horus with the lock of youth standing on two crocodiles and grasping reptiles and animals identified as emblems of foes of light and powers of evil; other registers show Horus spearing a crocodile and standing on the oryx emblem of Set.

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• The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II CIPPI OF HORUS / METTERNICH STELE / D X J3 / METTEHNICH STELE; lines 15669-15792 confidence: high

  Horus spears a crocodile led captive by Ta-urt; Harpocrates sits on a crocodile under a serpent; a lion, two scorpions, and an oryx are symbols of Set; seven serpents are pierced by arrows or darts; a king's chariot gallops over crocodiles; Horus stands on the oryx emblem of Set.

  Serpents are pierced by arrows or darts, coiled serpents have knives in their foreheads beneath Thoth and Isis, and Horus-Ra stands on a coiled serpent.

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• The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II CIPPI OF HORUS / METTERNICH STELE / D X J3 / METTEHNICH STELE; lines 15669-15792 confidence: high

  Ptah-Seker-Asar stands on crocodiles; Amsu, Khepera, Khas, Thoth, Serqet, Hathor, and others surround a composite god with seven animal/bird heads, four wings, horns with uraei and knives, standing on two crocodiles.

  Multiple scenes show gods or a king standing on, spearing, restraining, sitting on, or galloping over crocodiles; the large scene links the grasped reptiles and animals with foes of light and powers of evil.

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• The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II CIPPI OF HORUS / METTERNICH STELE / D X J3 / METTEHNICH STELE; lines 15669-15792 confidence: high

  Horus spears a crocodile led captive by Ta-urt; Harpocrates sits on a crocodile under a serpent; a lion, two scorpions, and an oryx are symbols of Set; seven serpents are pierced by arrows or darts; a king's chariot gallops over crocodiles; Horus stands on the oryx emblem of Set.

  A lion, two scorpions, and an oryx are identified as symbols of Set, and Horus stands on the back of the oryx, called the emblem of Set.

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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: high

  Atet, local goddess of Henen-su, is said to slay Apep in cat form; Apep is described as the great serpent or prince of darkness and as a monster serpent.

  Atet in cat form and Ra as Mau are both associated with defeating Apep, the serpent of darkness; the fight is framed as light against darkness.

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• The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II HARE, PHOENIX 371 / HERON, SWALLOAV 37:3 / IBIS 375 / SCORPION 377; lines 23227-23314 confidence: high

  Apep or Apophis is described as the monster serpent enemy of Horus, Ra, Osiris, and the deceased, while the uraeus is described as a symbol of divinity and royalty placed on Osiris's abode, Ra, and kings.

  Apep is described as a monster serpent, the great enemy of gods and the deceased, directing serpent brood attacks and personifying all evil.

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• The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II HYMN TO OSIRIS 131 / HYMN TO OSIRIS / CHAPTER VIII / HYMN TO OSIRIS 155; lines 7926-8010 confidence: medium

  Osiris “drivest back the Fiend ... the worker of evil” and causes the Utchat to rest on its seat.

  Osiris drives back the Fiend, and Horus declares that he has struck down Osiris’s enemies and set them under him.

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• The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II HYMN TO ATEN / HYMN TO ATEN 79 / ATEN WORSHIP 81 / AMEN-HETEP IV. 83; lines 4463-4546 confidence: high

  Ai's sarcophagus decoration is said to show that he had rejected Aten's cult and was outwardly loyal to Amen-Ra; after Ai's death, pretenders and anarchy followed, and the XVIIIth Dynasty's power was broken.

  After Ai's death several pretenders arise, anarchy follows, and the XVIIIth Dynasty's power is described as broken.

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• The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II INDEX / INDEX / INDEX / INDEX; lines 25471-25656 confidence: medium

  “Chaos”; “Creation, Heliopolitan account of”; “Creation Legend”; “Creation Series”; “Creation, Seven Tablets of.”

  The index lists “Chaos” and multiple creation entries, including a Heliopolitan account, a Creation Legend, a Creation Series, and Seven Tablets of Creation.

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• The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II INDEX / INDEX / INDEX / INDEX; lines 28064-28241 confidence: low

  The index lists “Matter, primeval.”

  The index includes a topic entry for primeval matter.

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• The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II ISIS 209 / ISIS 211 / SHRINES OF ISIS 213 / ISIS-SEPT; lines 12194-12304 confidence: medium

  Isis brought about the destruction of Apep and his hosts of darkness by the might of her words of power.

  Isis destroys the fiend Apep and his hosts of darkness through her words of power.

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• The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II METTERNICH STELE / D X J3 / METTEHNICH STELE / METTERNICH STELE; lines 15795-15852 confidence: high

  Most deities are described as solar deities overcoming powers of darkness, sculptured to terrify fiends and keep them away.

  The stele's solar deities are described as overcoming darkness; hostile demons, animals, and reptiles are shown vanquished and the images are intended to terrify fiends.

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• The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II P J / SET AND HORUS 245 / SET AND BABA 247 / KINGDOM OF SET; lines 14794-14904 confidence: medium

  Set’s kingdom is in the northern sky; his abode is in Khepesh or the Thigh, identified with the Great Bear; from there he thwarts Osiris, whose abode is Orion, and Isis, whose home is Sothis.

  Set is placed in the northern sky, associated with darkness and hostile influence, and opposed to Osiris and Isis.

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• The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II P J / SET AND HORUS 245 / SET AND BABA 247 / KINGDOM OF SET; lines 14794-14904 confidence: high

  Reret is the chief opponent of Set, a hippopotamus goddess who keeps the power of darkness fettered by a chain and is represented with woman’s arms and hands, a hippopotamus body, and knives.

  Reret keeps the power of darkness fettered by a chain and restrains Set’s evil influence.

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• The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II PRINCESS OF BEKHTEN 41 / CHAPTER II / THE NILE GOD 43 / THE NILE GOD 45; lines 2628-2672 confidence: medium

  Hapi is associated with bread, Tchabu, Nepra, workshops, Ptah, fish, the rising Inundation, wheat fields, barley, temples, the poor and needy, and the hypothetical collapse of gods and men if he were overthrown.

  The hymn states that if Hapi were overthrown in the heavens, gods would fall on their faces and men would perish.

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• The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II SEB AND NUT / SEB AND NUT / NUT 105 / NUT 107; lines 5690-5785 confidence: medium

  Apep, personification of darkness and evil, is slain at the sycamore’s foot by the Great Cat Ra; the tree’s branches shelter weary souls from noonday heat and provide refreshment with divine food.

  Apep, personified darkness and evil, is slain by the Great Cat Ra at the foot of the sycamore.

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• The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II SEB 95 / SEB 97 / SEB AND NUT / SEB AND NUT; lines 5394-5592 confidence: high

  Forms in papyri refer to the Night-sky; Nut is the female counterpart of Nu, represents the watery abyss from which all things came, and forms the celestial Nile on which the Sun sails by day and night.

  Nut is said to represent the great watery abyss out of which all things came.

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• The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II SET AND BABA 247 / KINGDOM OF SET / FIGURES OF SET 251 / SET AND THE ASS 253; lines 14994-15077 confidence: medium

  Set is summarized as opponent of Heru-ur, Ra, Osiris, and Horus, and as changing from a natural power, darkness, into "the symbol and personification of both physical and moral evil."

  Set is described as opponent of Heru-ur, Ra, Osiris, and Horus and as changing from a power of nature, darkness, into a personification of physical and moral evil.

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• The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II SHREW-MOUSE, HEDGEHOG 369 / HARE, PHOENIX 371 / HERON, SWALLOAV 37:3 / IBIS 375; lines 23105-23224 confidence: medium

  The tortoise or turtle is said to be worshipped or revered through fear; the Tortoise-god Apesh is associated with darkness, night, and evil; a Book of the Dead formula says, “Ra liveth, the Tortoise dieth,” four times with the four winds.

  The tortoise-god Apesh is associated with darkness, night, and evil, and a Book of the Dead formula states that Ra lives while the tortoise dies.

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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 14533-14609 confidence: high

  Brugsch is reported as identifying Set with downward solar motion, destructive summer heat, theft of light from Horus or Ra, withdrawal of new-moon light brought by Thoth, storms, earthquakes, eclipses, reversal of order, and moral evil.

  Set is made responsible for storms, earthquakes, eclipses, reversals of the ordinary course of nature, and moral sin or evil.

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• The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II SORROWS OF ISIS 239 / AAAAAA / P J / SET AND HORUS 245; lines 14612-14698 confidence: high

  Set assumes the form of a monster serpent to prevent Ra’s eastern appearance; the serpent is named Apep/Afiapef and Rerek and has serpent and noxious helpers.

  The serpent Apep/Set tries to prevent Ra’s daily eastern appearance, fights with darkness and weather, and is burned by Ra’s solar heat and light.

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• The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II THE NILE GOD 45 / THE NILE GOD / I I / UATCH-URA AND MAUIT 47; lines 2769-2837 confidence: medium

  Hapi is said to have been identified with Nu, the great primeval water abyss from which all things sprang; in that form his female counterpart was Nut or one of Nut's forms.

  Nu is described as the great primeval water abyss from which all things sprang, and Hapi is identified with Nu.

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• The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II THI AND AMEN-HETEP III. / AMEN-HETEP IV. (KHU-EN-ATEN) 71 / ATEN WORSHIP / HYMN TO ATEN; lines 4062-4169 confidence: medium

  When Aten sets in the western horizon, the earth is dark and like a dead being; people sleep and cannot see, goods may be taken, lions emerge, serpents bite, and the earth is silent because its maker has sunk to rest.

  After Aten sets, darkness covers the earth, theft may occur unseen, lions come out, serpents bite, and the earth is silent.

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• The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II TO FACE PAGE / LIST OF ILLUSTRATIONS / GODS OF THE EGYPTIANS / CHAPTER I; lines 627-710 confidence: medium

  The passage states that Amen and Ament were treated as primeval gods; Nau and Nen are described as deities of primeval matter and equivalents of the watery abyss from which all things sprang.

  The passage identifies Nau and Nen as deities of primeval matter and as equivalents of a watery abyss from which all things sprang.

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• The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II UATCH-URA AND MAUIT 47 / MAUIT / KHNEMU-RA 51 / KHNEMU-HAPI 53; lines 3067-3157 confidence: medium

  The king sacrifices and supplicates Khnemu; Khnemu appears and declares himself creator, self-created, primeval watery abyss, Nile, guide of men, father of gods, Shu, and possessor of the earth.

  Khnemu identifies himself as creator, self-created, primeval watery abyss, and Nile; the passage also calls him creator of men and gods.

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• The Literature of the Ancient Egyptians CHAPTER IV / THE BOOK OF THE DEAD / LITANY / CHAPTER V; lines 2437-2501 confidence: medium

  A speaker calls a strong-hearted divine figure to come, show his face, clear the path, and notes a heart burning like fire at his escape from the Fiend.

  The passage refers to escape from a Fiend, destruction of Anrekh, overthrow of Set’s domains, and Set falling under the child’s knife.

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• The Literature of the Ancient Egyptians CHAPTER X / TALES OF TRAVEL AND ADVENTURE / THE STORY OF SANEHAT / THE STORY OF THE EDUCATED PEASANT KHUENANPU; lines 5967-6043 confidence: medium

  The peasant lists evils: a leaning balance, an inaccurate pointer, truth driven from its place, officials committing injustice, judges giving wrong decisions, law-protectors stealing, and proper roles reversed.

  The peasant repeatedly says that those who should judge, keep law, prevent theft, see, hear, guide, and give refuge instead commit injustice or fail their roles.

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• The Literature of the Ancient Egyptians CHAPTER X / TALES OF TRAVEL AND ADVENTURE / THE STORY OF SANEHAT / THE STORY OF THE EDUCATED PEASANT KHUENANPU; lines 6045-6112 confidence: medium

  The peasant compares Rensi to a ferryman who requires fare, a granary overseer, a bird of prey, a killing cook, and a careless shepherd whose sheep are lost to a rapacious crocodile; he says safety has departed from towns and mentions driving back the rapacious man.

  The peasant says safety has departed from towns and compares Rensi to leaderless communities, a captainless ship, thieving or bribe-taking officials, predators, and a negligent shepherd.

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• The Literature of the Ancient Egyptians CHAPTER X / TALES OF TRAVEL AND ADVENTURE / THE STORY OF SANEHAT / THE STORY OF THE EDUCATED PEASANT KHUENANPU; lines 6445-6536 confidence: low

  The local ruler asks to see sails and tackle for transporting timber, warns of broken ship-tops and death at sea, mentions Amen's voice in the sky and Sutekh's raging, and says knowledge has come from Egypt.

  The local ruler warns that inadequate sails and tackle could cause death at sea, especially if Amen thunders in the sky and Sutekh the Storm-god is unfettered while raging.

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• The Literature of the Ancient Egyptians CHAPTER XI / FAIRY TALES / CHAPTER XII / EGYPTIAN HYMNS TO THE GODS; lines 7371-7453 confidence: high

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

  During the solar voyage the deity's sailors see the Seba fiend overthrown and stabbed; a flame devours him, and the serpent Nak is mutilated or carried off.

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• The Literature of the Ancient Egyptians CHAPTER XI / FAIRY TALES / CHAPTER XII / EGYPTIAN HYMNS TO THE GODS; lines 7455-7492 confidence: medium

  Amen's spell and name on water make the crocodile powerless; winds and hurricane are repulsed; remembrance of him calms anger; he speaks gently in strife, delivers the helpless, helps his devotee, empowers a warrior under his name, and is beneficent and irresistible.

  Amen's spell and name on water nullify the crocodile's power; winds and hurricane are repulsed; anger and strife are calmed.

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• The Literature of the Ancient Egyptians CHAPTER XIV / EGYPTIAN POETICAL COMPOSITIONS / CHAPTER XV / MISCELLANEOUS LITERATURE; lines 8453-8516 confidence: high

  Aapep, enemy of the Sun-god, is described as a god of evil incarnating in savage animals, monster serpents, and venomous reptiles; as a huge serpent near dawn he tries to swallow the rising sun and is accompanied by hostile beings and storm powers.

  Aapep, as a huge serpent and foe of order and good, waits at dawn to swallow the sun.

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• The Literature of the Ancient Egyptians CHAPTER XIV / EGYPTIAN POETICAL COMPOSITIONS / CHAPTER XV / MISCELLANEOUS LITERATURE; lines 8453-8516 confidence: high

  Priests in the temple of Amen-Ra recite chapters and perform magical ceremonies to strengthen the Sun-god; the spells paralyze Aapep, the Sun-god shoots fiery darts into him, and attendant gods hack the monster's body apart.

  Priests recite chapters and perform magical ceremonies to strengthen the Sun-god and enable victory over Aapep.

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• The Literature of the Ancient Egyptians CHAPTER XIV / EGYPTIAN POETICAL COMPOSITIONS / CHAPTER XV / MISCELLANEOUS LITERATURE; lines 8453-8516 confidence: high

  Priests in the temple of Amen-Ra recite chapters and perform magical ceremonies to strengthen the Sun-god; the spells paralyze Aapep, the Sun-god shoots fiery darts into him, and attendant gods hack the monster's body apart.

  Aapep is paralyzed, pierced with fiery darts, dismembered by attendant gods, and the sun then rises while heavenly beings rejoice.

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• The Literature of the Ancient Egyptians EDICT AGAINST THE BLACKS / CAMPAIGN OF THOTHMES II IN THE SUDAN / CAPTURE OF MEGIDDO BY THOTHMES III / SUMMARY OF THE REIGN OF RAMESES III; lines 3863-3939 confidence: high

  Egypt is described as exposed to foreigners, without a ruler, divided among chiefs, and later under Arsu, a Syrian governor; the gods are treated as men and no propitiatory offerings are made in their temples.

  The passage describes a period of foreign access, lack of ruler, internal division, Arsu’s governorship, and neglected temples, followed by the gods restoring what is right and Set-nekht pacifying the country.

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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.

  Shu overthrows Seba fiends, drives a spear into the serpent fiend Nekau, and makes the divine Boat sail in peace; Tefnut’s fire also destroys enemies.

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• The Literature of the Ancient Egyptians EGYPTIAN POETICAL COMPOSITIONS / CHAPTER XV / MISCELLANEOUS LITERATURE / INDEX; lines 9376-9657 confidence: medium

  Mankind, destruction of, 71; Men, creation of, 74, 217; Moon, creation of, 69

  The index includes destruction of mankind, creation of men, and creation of the moon.

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• The Literature of the Ancient Egyptians HYMN TO OSIRIS / HYMN TO SHU / CHAPTER XIII / MORAL AND PHILOSOPHICAL LITERATURE; lines 7961-8045 confidence: high

  Khakhepersenb says the country is disturbed and going to destruction; “Justice ... is thrust out, injustice ... is in the council hall,” and the gods’ plans and behests are upset or set aside.

  Khakhepersenb describes the country as disturbed and going to destruction, with justice thrust out, injustice in the council hall, divine plans upset, grief everywhere, unrest, and widespread wickedness.

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• The Literature of the Ancient Egyptians HYMN TO OSIRIS / HYMN TO SHU / CHAPTER XIII / MORAL AND PHILOSOPHICAL LITERATURE; lines 8047-8131 confidence: high

  The lament describes guardians proposing theft, bird-catchers forming armed bands, peasants with bucklers, a man treating his son as an enemy, men armed while ploughing, wrongdoers everywhere, the Nile inundation without ploughing, poor men acquiring wealth, and slaves and nobles distressed or separated from rejoicing.

  The passage repeatedly depicts theft, armed bands, family hostility, status inversion, violence, famine, foreign presence, and the breakdown of towns, offices, and shrines.

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• The Literature of the Ancient Egyptians HYMN TO OSIRIS / HYMN TO SHU / CHAPTER XIII / MORAL AND PHILOSOPHICAL LITERATURE; lines 8047-8131 confidence: medium

  The lament describes guardians proposing theft, bird-catchers forming armed bands, peasants with bucklers, a man treating his son as an enemy, men armed while ploughing, wrongdoers everywhere, the Nile inundation without ploughing, poor men acquiring wealth, and slaves and nobles distressed or separated from rejoicing.

  The Nile inundation comes without ploughing, multitudes are buried in the river, the stream is a tomb, and the river is blood drunk by men thirsting for water.

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• The Literature of the Ancient Egyptians HYMN TO OSIRIS / HYMN TO SHU / CHAPTER XIII / MORAL AND PHILOSOPHICAL LITERATURE; lines 8047-8131 confidence: medium

  Flocks and cattle lament; a man strikes his brother; road robbers ambush a traveller and beat him to death; the speaker wishes the human race would perish and birth cease; people eat herbs and water, birds and swine lack food, grain and supplies are absent, the storehouse is destroyed, documents are stolen, the shrine desecrated, words of power unravelled, spells powerless, and public offices broken.

  The shrine is desecrated, words of power are unravelled, spells are powerless, and public offices are broken.

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• The Literature of the Ancient Egyptians HYMN TO OSIRIS / HYMN TO SHU / CHAPTER XIII / MORAL AND PHILOSOPHICAL LITERATURE; lines 8132-8181 confidence: high

  Documents are stolen, serfs become masters, court laws are rejected and trampled, poor people break them in the street, a party of miserable men removes the king, and royal secrets are revealed.

  The passage describes rejected laws, stolen documents, removal of the king, revealed royal secrets, reversal of rich and poor, tomb displacement, hunger, and violence.

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• The Literature of the Ancient Egyptians LEGENDS OF THE GODS / THE DESTRUCTION OF MANKIND / THE LEGEND OF RA AND ISIS / THE LEGEND OF HORUS OF BEHUTET AND THE WINGED DISK; lines 2922-3011 confidence: high

  Set curses Horus and duels him. Horus throws Set down, spears him, smashes his mouth, fetters him with a chain, and brings him to Ra, who orders Set handed to Isis and her son Horus.

  Horus repeatedly defeats Set, Set's followers, and rebels under Ra's authority, with executions performed before Ra.

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• The Literature of the Ancient Egyptians LEGENDS OF THE GODS / THE DESTRUCTION OF MANKIND / THE LEGEND OF RA AND ISIS / THE LEGEND OF HORUS OF BEHUTET AND THE WINGED DISK; lines 2922-3011 confidence: high

  Set, though slain as a man, reappears as a great hissing serpent in a hole. Ra orders Horus the son of Isis, as a hawk-headed staff, to stand at the hole's mouth so the monster cannot reappear among men; Isis lives there with him.

  Set, after being slain in human form, reappears as a great hissing serpent in a hole, and Ra orders Horus to guard the hole so the monster cannot reappear among men.

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• The Literature of the Ancient Egyptians LITANY / CHAPTER V / CHAPTER VI / THE EGYPTIAN STORY OF THE CREATION; lines 2504-2593 confidence: high

  Only NU, the great primeval watery mass, existed; it contained germs of later things, while no heaven, earth, or standing-place existed, and the god says he was alone.

  At the beginning only NU, the primeval watery mass, exists; heaven and earth do not yet exist and the creator has no place to stand.

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• The Literature of the Ancient Egyptians LITANY / CHAPTER V / CHAPTER VI / THE EGYPTIAN STORY OF THE CREATION; lines 2504-2593 confidence: medium

  British Museum Papyrus No. 10,188 contains the story in a work called the Book of overthrowing Aapep, enemy of Ra and Un-Nefer/Osiris; the liturgy was recited in the temple of Amen-Ra at Thebes to prevent Aapep obstructing sunrise.

  Aapep waits before sunrise to battle the Sun-god; the Sun-god disables and burns him, and the ritual aims to keep sunrise unobstructed.

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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 extends over Osiris Pepi, snatches him from Set, joins him to herself, forms him, is described in relation to Tefnut, and is asked to give Pepi life and make him a spirit-soul so he does not die.

  Nut rescues Pepi from Set, and Horus is credited with delivering the addressed entity from every evil attack made by Set.

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• The Literature of the Ancient Egyptians THE STORY OF RUT-TETET AND THE THREE SONS OF RA / CHAPTER IV / THE BOOK OF THE DEAD / LITANY; lines 1797-1919 confidence: high

  Those in heights and depths worship Ra; Thoth and Maat lay down his daily course; the Enemy Serpent is cast into fire, bound in chains, and has its legs hacked off by Ra; the Mesu Betshet shall not rise again.

  The Enemy Serpent is cast into fire and dismembered by Ra; the petitioner asks to crush Seba and destroy Aapep, identified in a footnote as a serpent that tried to swallow the sun each morning.

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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: high

  The shipwrecked traveller begins his account of journeying to the king's copper mines in a ship 150 cubits long and 40 cubits broad, crewed by 150 chosen Egyptian sailors skilled at reading sky and land.

  The traveller journeys by sea to the king's copper mines; a storm and wave destroy the ship and crew, while he alone survives by seizing a plank.

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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 10100-10188 confidence: high

  When Babylon became supreme, Merodach is said to have usurped Ea’s creative functions; the preserved poem celebrates Merodach’s struggle with chaos, creation of the world, investiture with Ea’s names and prerogatives, and has noted parallelism with Genesis 1.

  The passage says Merodach’s creation poem celebrates his struggle with chaos and creation of the world, and separately mentions the contest with Tiamât.

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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 10100-10188 confidence: high

  “When above unnamed was the heaven”; “the primeval deep was their begetter”; “the chaos of Tiamât was the mother of them all”; “Their waters were embosomed in one place”; “Then were the [primeval] gods created, / Lakhmu and Lakhamu came forth [the first].”

  The translated opening describes heaven and earth as unnamed, the primeval deep and Tiamât’s chaos as generative, waters gathered in one place, plants ungrown, and gods not yet named or assigned destiny.

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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 10191-10265 confidence: high

  The passage states that name and existence were one for the Babylonian, contrasts this with Genesis and Hebrew monotheism, and says the Babylonian beginning had no gods and only a chaos of waters.

  The passage repeatedly identifies the first condition as a chaos of waters, a dark formless deep, and Tiamât as watery chaos.

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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 10191-10265 confidence: high

  Lakhmu and Lakhamu are followed by An-sar and Ki-sar, the upper and lower firmament; their appearance means the world has form, chaos is over, and sky and earth bound one another.

  An-sar and Ki-sar, as upper and lower firmament, mark the point where the world takes form, chaos ends, and limits are set.

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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 10191-10265 confidence: medium

  The chaos is a chaos of waters, linked to Eridu and the Persian Gulf; Ea as creator god is swept aside, and Tiamât is explained as the chaos of waters despite later dragon imagery.

  Tiamât is mentioned as a dragon of popular imagination in later tablets, while the first tablet explains her as the chaos of waters.

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• The Religions of Ancient Egypt and Babylonia CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS.; lines 10267-10358 confidence: high

  The later tablets describe Tiamat's challenge, Merodach's arming, and his victory over the dragon.

  The passage explicitly describes Tiamat as a dragon of darkness, Merodach as a god of light, and the struggle as order over chaos and fixed law over anarchy.

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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 10267-10358 confidence: high

  After Tiamat's destruction, Merodach cuts her in half like a flat fish, forms the canopy of heaven from one half, and bars the fountains of the great deep above it; the passage suggests possible derivation from Nippur/En-lil tradition.

  Merodach cuts Tiamat in half and forms the heavenly canopy from one half after defeating her.

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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 10360-10401 confidence: high

  The passage says the Babylonian poem is not mainly about creation or the struggle of gods of light with a dragon of darkness, but about glorifying the god of Babylon; it assigns Merodach alone the overthrow of darkness and anarchy.

  The passage mentions the great struggle between gods of light and a dragon of darkness, and says the overthrow of darkness and anarchy is assigned to Merodach alone.

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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 10360-10401 confidence: high

  Hebrew cosmology is described as beginning with one God; chaos has no existence apart from God, the deep is neither Tiamât nor Ea's realm, and the breath of God broods over the deep before the creative word is uttered.

  Hebrew cosmology is described as one God mastering chaos and the deep, with divine breath brooding over the deep before the creative word is uttered.

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• The Religions of Ancient Egypt and Babylonia CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS.; lines 10403-10483 confidence: high

  The passage names three principles: “water is the primal element,” “lawless chaos,” and “generation as the primary creative force,” including struggle between “darkness and light.”

  The present world is described as rescued from lawless chaos after a long struggle between powers of darkness and light.

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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 10663-10761 confidence: high

  Nippur’s terrors are ghosts and vampires beneath the ground; Eridu’s demons are raging winds and storm-clouds that lash Ea’s waters into chaos. The passage connects this setting with the great flood story and with the later struggle of Merodach against anarchy.

  At Eridu, demons are raging winds and storm-clouds that lash Ea’s waters into destructive chaos, inundating land and ravaging fields.

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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 10764-10850 confidence: medium

  The passage describes lingering belief in seven evil tempest spirits born in ravine clefts or on a stormy mountain-top, issuing like wild horses, and averted by sacrificial flame and incantations.

  The passage presents seven evil spirits as tempest spirits born in ravine clefts or on a stormy mountain-top and issuing like wild horses.

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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 11316-11398 confidence: medium

  Urra the Pestilence ravages many lands and peoples, causing indiscriminate destruction; Merodach and Istar mourn, Isum is sent as messenger, and after unnumbered years Urra's rage is appeased and the world returns to normal.

  Urra's pestilence devastates multiple lands and peoples for unnumbered years and is said to have been planned because of former wickedness.

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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 11316-11398 confidence: high

  Seven evil spirits assault the moon, causing eclipse and threatened extinction; En-lil sends the fire-god to Ea, whose advice and help save the moon-god. The passage also identifies the poem as part of an incantation-text series on evil spirits.

  Seven evil spirits assault the moon, producing an eclipse and threatening extinction until divine aid saves the moon-god.

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• The Religions of Ancient Egypt and Babylonia CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS.; lines 11589-11664 confidence: medium

  Xisuthros is linked with Surippak and Eridu; the story is framed as storm/flood conflict, and En-lil sends the Flood while Ea saves Xisuthros.

  The passage says the story typifies a contest between anarchic elements of storm and flood and the peaceful water around Eridu.

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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 11835-11926 confidence: medium

  A solid earth-and-brick platform rises above the marsh; the Sumerians call it ki-gal or 'great place'; it is the first habitation 'wrested from the waters of the swamp' and a resting-place in 'water and slime.'

  The temple platform is described as the first human or divine habitation wrested from swamp waters and as a solid resting-place in a world of water and slime.

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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

  The temple's great court includes priestly buildings, library, school, votive shops, animal stalls, central altar, ablution vessels, and a basin called the sea, symbolizing the primeval deep and used for ceremonial purification; the basin may rest on twelve oxen or bear water-pouring female figures.

  The basin called the sea is explicitly described as symbolizing the primeval deep, and its water purifies the worshipper entering the temple.

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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 12603-12696 confidence: high

  The passage states that the signs of the Zodiac had once been 'the monster allies of the dragon of chaos.'

  The passage states that the signs of the Zodiac had once been the monster allies of the dragon of chaos.

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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 12787-12871 confidence: medium

  The moon-god hymn is contrasted with solar polytheism; Nannar or Sin is prince of gods and ruler of starry hosts, with stars as flock or subjects and hosts marshalled against enemies of light and order.

  The moon-god's hosts are described as being marshalled in fight against the enemies of light and order.

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• The Religions of Ancient Egypt and Babylonia CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS.; lines 12873-12972 confidence: medium

  The world beyond the grave is described as a prison-house of darkness and unsubstantiality, a place where all are forgotten; ghosts feed on dust and refuse, monsters of chaos move in the gloom, and kings sit on shadowy thrones welcoming the slaughtered king of Babylon.

  The passage places hideous monsters of chaos in the gloom of the world beyond the grave.

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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 13067-13155 confidence: high

  “The triumph of the gods of light and order over the monsters of chaos” symbolizes “the birth of the present creation” and a theological victory.

  The passage states that the triumph of the gods of light and order over monsters of chaos symbolizes the birth of the present creation.

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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 13157-13239 confidence: high

  Old Babylonian traditions in Genesis are said to have gone west early; the passage names the watery deep, victory over Tiamât the dragon of chaos, Babylonian learning in Canaan, and a sea in Solomon's temple as a symbol of Persian Gulf beliefs.

  The passage describes cosmology with the primordial element as the watery deep and a victory over Tiamât, the dragon of chaos.

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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 7036-7123 confidence: medium

  After decay and anarchy, Khammurabi is described as a deliverer who defeats enemies, reunites Babylonia under Babylon, and is followed by literary and theological systematization.

  Khammurabi is called a deliverer who appears after decay and anarchy, defeats rivals, and unites Babylonia under a single head.

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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 8149-8239 confidence: high

  “It is not Ea, but Merodach, who conquers the dragon of chaos and introduces law and order into the world ... Merodach ... is the creator of all visible things.”

  Merodach is described as conquering the dragon of chaos and introducing law and order into the world.

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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 8597-8681 confidence: medium

  The passage proposes that Asari may once have been a title of Ea, then a separate god who treated Ea as father; it contrasts this with non-familial Sumerian spirits and discusses Asari as ram, Ea as antelope, composite creatures, and chaos as mingling unlike forms.

  The passage says unlike forms could be mingled together only in the time of chaos, in contrast to present creation where like springs from like.

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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 9179-9240 confidence: high

  The passage says Babylonia has no animal gods or worshipped man-beast gods like Egypt; known monstrous combinations belong to primeval chaos as Tiamat's brood and are banished into outer darkness.

  The passage places monstrous beings in the primeval world of chaos, calls them Tiamat's brood, and says they were banished into outer darkness.

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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: high

  Babylonian secondary creatures resemble Egyptian gods outwardly, but are semi-divine spirits and monsters; they serve gods or Tiamat’s rabble-host, and are counted among three hundred heavenly and six hundred earthly spirits. Heavenly hosts are led into battle, and Nebo musters and drills the hosts.

  Tiamat is called the impersonation of chaos and sin, and the hybrid beings may belong to her rabble-host.

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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 9410-9498 confidence: high

  Ancient spirits not made into Semitic deities could become angel-hosts of gods of light, demons in the train of Tiamât the impersonation of chaos, special servants and messengers, archangels, or elemental powers in creation history.

  Older spirits may be transformed into demons in the train of Tiamât, who is called the impersonation of chaos.

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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 9743-9832 confidence: high

  The passage says the creator could make mistakes and experiments, producing imperfect or monstrous forms, and distinguishes an earlier unshapely brood of chaos from later creations of the gods of light.

  The passage contrasts an earlier unshapely brood of chaos with later and more perfect creations of the gods of light.

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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 9834-9916 confidence: high

  The passage distinguishes Ea's ordered deep from Tiamât's chaotic, lawless deep, whose progeny are monsters, and says Tiamât's deep must be overcome and bounded before Ea's deep takes its place.

  The passage contrasts Tiamât's lawless chaos-deep with Ea's ordered deep and says Tiamât's deep had to be overcome and placed within bounds.

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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 9834-9916 confidence: medium

  Tiamât's brood are connected with En-lil of Nippur; the Anunna-ki are earth spirits and underworld ministers of Allat; Nippur cosmology is described as a sea-excluding world of plain, mountain, and subterranean depths.

  The passage refers to Tiamât's contest with Bel-Merodach/Merodach and also describes a related war between a Babylonian king and superhuman powers of darkness.

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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 9834-9916 confidence: medium

  The passage distinguishes Ea's ordered deep from Tiamât's chaotic, lawless deep, whose progeny are monsters, and says Tiamât's deep must be overcome and bounded before Ea's deep takes its place.

  Tiamât's chaos has a brood of monsters, and the later legend's enemies are said to have been suckled by Tiamât and to have her as mother.

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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 9834-9916 confidence: medium

  Sayce interprets Tiamât's chaos as a relic of Nippur cosmology modified by Eridu ideas; the Tiamât-Merodach struggle harmonizes the conceptions, and Ea replaces the spirit of destruction or dragon of darkness.

  The passage states that creator Ea, called the culture-god, takes the place of the spirit of destruction or dragon of darkness.

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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 9918-10020 confidence: high

  A Sumerian spell begins before holy houses, reeds, trees, bricks, structures, cities, Nippur, Erech, temples, the deep sea, and Eridu; it states that all the earth was sea with a water-course in its midst.

  The Eridu spell begins with all the earth as sea and later describes Merodach forming habitable ground with reeds, dust, and a weir; the author interprets the earth as an islet rescued from tides.

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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 9918-10020 confidence: medium

  Eridu cosmology is known through Babylonian theologians; Merodach is successor and representative of the god of Eridu, takes Ea's place as creator, and Babylonian modification combines Eridu with Nippur or similar thought, producing two creations.

  The author states that the combination of Eridu and Nippur or similar thought resulted in two creations, the first chaotic and the second that of the present world.

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• The Religions of Ancient Egypt and Babylonia PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS. / INDEX. / FOOTNOTES; lines 14612-14720 confidence: medium

  “Hail to thee, great deep (_ageb_), moulder of the gods, creator of men”; the author says this belongs to Babylonia rather than Egypt.

  The formula addresses the great deep as moulder of the gods and creator of men.

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• The Religions of Ancient Egypt and Babylonia PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS. / INDEX. / FOOTNOTES; lines 15285-15391 confidence: medium

  “Heaven was not, earth was not, the good and evil serpents did not exist.”

  The cited creation passage says heaven, earth, and good and evil serpents did not exist.

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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: high

  Berossos’s creatures are described as springing from Tiamât’s bosom, including winged men, multi-faced men, human-headed bulls, dog-headed horses, and other hybrids depicted on Bel-Merodach’s temple walls.

  The passage says Berossos’s creatures sprang from Tiamât and lists hybrid forms such as winged men and human-headed bulls.

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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 16370-16427 confidence: low

  Citation to H. Gunkel, “Schöpfung und Chaos in Urzeit und Endzeit” (1895).

  The cited title “Schöpfung und Chaos in Urzeit und Endzeit” explicitly names creation and chaos in primeval and end-time contexts.

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• The Religions of Ancient Egypt and Babylonia PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS. / INDEX.; lines 13242-13665 confidence: medium

  Creation and cosmology headings include chaos, creation epic, creation of heavenly bodies, creation of man, Sumerian story of creation, creator-potter, and the deep.

  The index groups creation topics with entries for chaos, the deep, creation of heavenly bodies and man, a Sumerian creation story, and a creator-potter.

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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: medium

  'Mummu (chaos), 85, 130.'

  The index identifies Mummu parenthetically as chaos.

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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 2331-2415 confidence: high

  Tum is given an origin in Nu, the primeval abyss of waters; Shu and Tefnut emanate from him, represent air, are pictured as twin lions supporting the sun, and Shu raises and sustains the sky while Tefnut is the north wind.

  Nu and Mummu are both described as watery chaos from which all things were believed to have come.

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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 2684-2767 confidence: medium

  Aten is described as in created things, containing all life, creating what was not with no prior chaos of matter, and as God of the whole universe whom all lands, peoples, birds, and flowers depend on or adore.

  The passage states that there was no chaos of matter outside or before Aten and that he created that which was not.

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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 3197-3282 confidence: high

  Winged bulls and cherubim are said to be composite creatures from Babylonia; Babylonian cosmogony is summarized as a contest of light/order against darkness/chaos, with Tiamat's brood as mismatched composite beings.

  The Babylonian cosmogony is described as resting on a contest between light and darkness, order and chaos, with final victory of the gods of light.

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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 3197-3282 confidence: high

  Winged bulls and cherubim are said to be composite creatures from Babylonia; Babylonian cosmogony is summarized as a contest of light/order against darkness/chaos, with Tiamat's brood as mismatched composite beings.

  Tiamat's brood is described as abortive attempts at creation, made of mismatched limbs such as bird-bodied men and raven-faced men.

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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 3197-3282 confidence: medium

  Tiamat's brood are demons and enemies of Bel-Merodach; the good cherub protects the pious, the human-headed winged bull defends approaches, and scorpion-bodied men guard gateways of the sun.

  The passage says composite guardians under the gods' orders oppose evil composite demons from the brood of chaos.

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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 3284-3364 confidence: high

  The author says Chaldaea explains these monsters through cosmological ideas tied to flooding waters and a belief that the world arose from watery chaos inhabited by monstrous unformed creatures.

  The passage states that Babylonian belief imagined the world arising from watery chaos peopled by unformed monstrous creatures.

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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 3478-3566 confidence: high

  The passage lists Seb as earth, Nut as sky, and Nu as primeval deep; Seb is father of Osiris, linked with the goose, and “The goose became the mother of the egg out of which the universe was born.”

  Nu is identified as the primeval deep, Nut is linked with primeval waters, and the passage discusses watery chaos in comparison with Babylonia.

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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 4439-4529 confidence: high

  Asari or Merodach is called the champion of light and order who conquered the dragon of chaos and put demons of darkness to flight.

  Asari or Merodach conquers the dragon of chaos and demons of darkness; Horus is said to take that part in Egypt.

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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: medium

  Set cries horribly and curses Hor-Beḥudet’s deed; Ra and Thoth discuss the cries; Hor-Beḥudet fights Set, throws iron at him, smites him down, restrains him, and brings him before Ra.

  Hor-Beḥudet fights Set, defeats and restrains him, and later battles end with victory over the enemy.

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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 6295-6388 confidence: high

  The Babylonian creation opening says that heaven and earth were not named, the deep was generator, and the chaos of the sea was mother of all.

  The Babylonian creation opening names the deep as generator and the sea chaos as mother, and the author connects the Egyptian formula to a creation story out of the chaos of the deep.

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• The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 6390-6470 confidence: medium

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

  The Babylonian deep is described as the “mother” of all things, the origin from which gods came, and the home of Ea.

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norse

• Corpus Poeticum Boreale, Volume 1 EARLY HISTORIC POEMS. / HYMIS-KVIDA. / THE GENERATIONS OF HEROES. I. / THE GENERATIONS OF THE GODS AND THE DESTROYERS. II.; lines 13023-13082 confidence: high

  “The Deep shall rage in tempest against the very heavens, pouring over the land. The firmament shall fall. Thence shall come snows ... rushing winds. Then the Doom of the Powers shall be nigh.”

  At the Last Doom, the Deep rages against heaven and over land, the firmament falls, and storm conditions accompany the nearing Doom of the Powers.

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• Corpus Poeticum Boreale, Volume 1 EARLY HISTORIC POEMS. / HYMIS-KVIDA. / THE GENERATIONS OF HEROES. I. / THE GENERATIONS OF THE GODS AND THE DESTROYERS. II.; lines 13023-13082 confidence: medium

  “Then there shall come ANOTHER mightier still, but I dare not name him. None can see farther forward than the day when Woden shall meet the Wolf.”

  The speaker says none can see farther forward than the day when Woden shall meet the Wolf, after mentioning a mightier unnamed figure to come.

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• Corpus Poeticum Boreale, Volume 1 FRAGMENTS OF A SPELL SONG. / LAY OF THEODRICK THE GOTH. / BOOK II. / EARLIEST WESTERN POEMS.; lines 7993-8116 confidence: medium

  Woden asks which Giant or son of Ymi was eldest; Wafthrudni answers that Berwhelm was born before Earth, with Thrudwhelm as father and Orwhelm as grandsire.

  The giant race is traced to poisonous drops from the Bay of Sleet that grew into a giant before Earth was fashioned.

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• Corpus Poeticum Boreale, Volume 1 FRAGMENTS OF A SPELL SONG. / LAY OF THEODRICK THE GOTH. / BOOK II. / EARLIEST WESTERN POEMS.; lines 8118-8228 confidence: high

  The song names divine dwellings and halls associated with Thor, Wuldor, Frey, Woden, Skathi, Balder, Heimdall, Freyja, Forseti, Niord, and Widar.

  Woden and Freyja choose the slain, and the Chosen are said to go out through Valhall’s many doors to fight the Beast.

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• Corpus Poeticum Boreale, Volume 1 HYMIS-KVIDA. / THE GENERATIONS OF HEROES. I. / THE GENERATIONS OF THE GODS AND THE DESTROYERS. II. / EPILOGUE. IV.; lines 13084-13192 confidence: high

  Freya threatens to cast fire about the evil Sibyl; Houndling says he sees the Deep on fire and Earth ablaze, then refers to a cup and ale for Othere mixed with venom and an omen of ill.

  Houndling says the Deep is on fire and Earth ablaze, and that few will not suffer death.

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• Corpus Poeticum Boreale, Volume 1 HYMIS-KVIDA. / THE GENERATIONS OF HEROES. I. / THE GENERATIONS OF THE GODS AND THE DESTROYERS. II. / EPILOGUE. IV.; lines 13890-14017 confidence: medium

  Woden says Eric “has reddened his brand and borne his bloody sword in many a land.”

  Woden says Eric is brave but was deprived of victory because the time when the grey Wolf will come against the gods’ seat is unknown.

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• Corpus Poeticum Boreale, Volume 1 INTRODUCTION. / DANISH SCHOLARS. XXV / XXX INTRODUCTION. / XXXIV INTRODUCTION.; lines 4467-4560 confidence: high

  The passage introduces an old myth of a great bird that laid the world and notes that Aristophanes set forth this image in a chorus.

  The passage describes a great bird laying the world and a creator bird hatching the egg of the world while walking in Chaos.

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• Corpus Poeticum Boreale, Volume 1 INTRODUCTION. / DANISH SCHOLARS. XXV / XXX INTRODUCTION. / XXXIV INTRODUCTION.; lines 4562-4657 confidence: medium

  Later myths are described as Scandinavian and foreign-tinged, older strata as common Teutonic, and Thor/Thunder as a distinctly northern, archaic nature-myth figure who slays or drives away foul mists and clouds and protects mother earth and her children; Frey is named as favored by the Swedes.

  Thunder/Thor is described as slaying or driving away foul mists and clouds and protecting mother earth and her children.

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• Corpus Poeticum Boreale, Volume 1 INTRODUCTION. / DANISH SCHOLARS. XXV / XXX INTRODUCTION. / XXXIV INTRODUCTION.; lines 4659-4762 confidence: medium

  The passage describes an old Titan Wloki, compared with Enceladus or Typhon, chained beneath a mighty mountain in the pit/crater Hver-gelmi, causing earthquakes as he writhes, and appearing monstrous, bestial, and scarcely human.

  Wloki is described as chained beneath a mountain in a pit or crater and causing earthquakes by writhing.

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• Corpus Poeticum Boreale, Volume 1 INTRODUCTION. / DANISH SCHOLARS. XXV / XXX INTRODUCTION. / XXXIV INTRODUCTION.; lines 4659-4762 confidence: medium

  The passage lists old primitive figures: Hel as a black foul ogress; monstrous beasts that swallow the sun and moon; and the Earth-serpent, said to occur in South American myths as well as Old Norway.

  The passage lists monstrous beasts that swallow the sun and moon among archaic mythic figures.

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• Corpus Poeticum Boreale, Volume 1 OF THE OLD NORTHMEN. 429 / OF THE OLD NORTHMEN. 431 / ON THE OLD NORTHERN AND TEUTONIC METRE. / OLD NORTHERN AND TEUTONIC METRE. 433; lines 21294-21411 confidence: medium

  “the glorious hymn of the Creation with which Wolospa begins”

  The passage identifies the quoted lines as part of a creation hymn and the fragment describes the sun, moon, and stars as not yet knowing their places or domains.

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• Corpus Poeticum Boreale, Volume 1 THE GENERATIONS OF HEROES. I. / THE GENERATIONS OF THE GODS AND THE DESTROYERS. II. / EPILOGUE. IV. / APPENDIX.; lines 14141-14217 confidence: medium

  "The mighty Wolf shall be let loose upon mankind" before another such good king comes.

  The passage says the mighty Wolf will be let loose on mankind, and the following lines describe cattle and men dying, land laid waste, and people enthralled.

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• Corpus Poeticum Boreale, Volume 1 THE GENERATIONS OF HEROES. I. / THE GENERATIONS OF THE GODS AND THE DESTROYERS. II. / EPILOGUE. IV. / APPENDIX.; lines 14141-14217 confidence: high

  The king's sword cuts through mail; spear-points clash, shields shatter, and axes strike warriors' heads.

  The battle scene calls weapons shield-fires and wound-fires, treats blood and gore as ocean, flood, and stream, and describes battle-tempest and shield-clouds.

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• Corpus Poeticum Boreale, Volume 1 THE WAKING OF ANGANTHEOW. / THE LAY OF WEYLAND. / FRAGMENTS OF A LOST LAY OF ROLF KRAKI. / CRATORESEE.; lines 11967-12103 confidence: medium

  From Fenri comes an ogre-shaped being who will pitch the Moon out of Heaven, feed on doomed mortals, stain the heavens with blood, and be followed by dark sunshine, no summer, and blighted winds.

  The passage describes the Moon being cast from Heaven, sunlight darkening, no summer following, and blighted winds.

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• Corpus Poeticum Boreale, Volume 1 THE WAKING OF ANGANTHEOW. / THE LAY OF WEYLAND. / FRAGMENTS OF A LOST LAY OF ROLF KRAKI. / CRATORESEE.; lines 11967-12103 confidence: high

  The Sibyl sees the future doom of the gods and describes brothers and kinsfolk fighting, broken bonds of kindred, and an age of axes, swords, storms, and wolves before world ruin.

  The Sibyl describes brothers and kinsfolk fighting and an age of weapons, storms, and wolves before the world falls.

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• Corpus Poeticum Boreale, Volume 1 THE WAKING OF ANGANTHEOW. / THE LAY OF WEYLAND. / FRAGMENTS OF A LOST LAY OF ROLF KRAKI. / CRATORESEE.; lines 11967-12103 confidence: high

  Hrym comes from the east; the Dragon writhes and the Serpent lashes waves; carrion birds appear; Nail-board is launched; Muspell’s sons cross the sea with Loki as steersman and demons march with the Wolf.

  Hrym, the serpent, Nail-board, Muspell’s sons with Loki, Swart with fire, and the Dead from Hell all advance in the crisis sequence.

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• Corpus Poeticum Boreale, Volume 1 THE WAKING OF ANGANTHEOW. / THE WAKING OF ANGANTHEOW. / THE LAY OF WEYLAND. / FRAGMENTS OF A LOST LAY OF ROLF KRAKI.; lines 11826-11949 confidence: high

  At the beginning there is no sand, sea, cold waves, earth, heaven, or grass, only a Yawning Chasm, before the sons of Bor make the blessed earth and raise the flat ground.

  The passage describes a pre-creation state with no earth, sea, heaven, or grass, only a Yawning Chasm, followed by the making of earth.

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• Corpus Poeticum Boreale, Volume 1 THE WESTERN WOLSUNG-LAY. / THE WAKING OF ANGANTHEOW. / THE WAKING OF ANGANTHEOW. / THE LAY OF WEYLAND.; lines 11376-11486 confidence: medium

  Woden asks about weeping maidens casting neck-veils heavenward; the Sibyl identifies him as Woden, he calls her mother of three Monsters, and she says no man will see her again until Loki breaks loose and the Destroyers come at the Doom of the Powers.

  The Sibyl says Loki will break loose from his bonds before the Destroyers come at the Doom of the Powers.

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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 11488-11602 confidence: medium

  A Rimbegla passage is said to describe a tempest, thunder, rocking earth, and huge stones at the end of Frodi's reign, explained as giant-maidens casting rocks from under the earth.

  The passage links tempest, thunder, rocking earth, and cast-up stones with giant-maidens who play by hurling rocks and boulders from under the earth.

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• Laxdaela Saga CHAP. XXXII / CHAP. XXXIII / CHAP. XXXIV / CHAP. XXXV; lines 2795-2840 confidence: high

  Kotkell has a spell-working scaffold made; the family goes up onto it and sings “hard twisted songs that were enchantments.”

  The passage states that Kotkell's family sings enchantments on a spell-working scaffold and that a great tempest then arises; Thord and his companions know the storm has been raised against him.

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• Myths of the Norsemen: From the Eddas and Sagas CHAPTER II: ODIN / CHAPTER III: FRIGGA / CHAPTER IV: THOR / CHAPTER V: TYR; lines 3495-3611 confidence: medium

  Loki secretly marries Angur-boda in Jötun-heim; she bears Fenris, Hel, and Iörmungandr, who grow too large for the cave; Odin sees their growth from Hlidskialf and fears they may destroy the gods.

  Loki and Angur-boda's children grow rapidly, can no longer remain confined, and are feared as future invaders and destroyers of Asgard.

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• Myths of the Norsemen: From the Eddas and Sagas CHAPTER II: ODIN / CHAPTER III: FRIGGA / CHAPTER IV: THOR / CHAPTER V: TYR; lines 3495-3611 confidence: medium

  Odin brings Fenris to Asgard; the gods shrink from the wolf, only Tyr feeds him, and they decide to bind him rather than desecrate their peace-steads by slaying him.

  The gods fear Fenris, decide to bind him, and twice present bonds as tests of strength, which he breaks.

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• Myths of the Norsemen: From the Eddas and Sagas CHAPTER II: ODIN / CHAPTER III: FRIGGA / CHAPTER IV: THOR / CHAPTER V: TYR; lines 3614-3719 confidence: high

  The gods realize ordinary bonds cannot restrain Fenris and send Skirnir, Frey’s servant, to Svart-alfa-heim to ask the dwarfs to make a bond nothing can sever.

  The gods cannot hold Fenris with ordinary bonds, obtain a magical unbreakable bond, and bind him until the last day.

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• Myths of the Norsemen: From the Eddas and Sagas CHAPTER II: ODIN / CHAPTER III: FRIGGA / CHAPTER IV: THOR / CHAPTER V: TYR; lines 3614-3719 confidence: high

  Quoted Eddic exchange: Loki says Fenris took Tyr’s right hand; Tyr replies, “I of a hand am wanting,” and says the wolf must remain in bonds until the gods’ destruction.

  Fenris remains in bonds until the gods’ destruction and is destined to burst free on the last day to avenge his wrongs.

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• Myths of the Norsemen: From the Eddas and Sagas CHAPTER XIX: HEL / L. E. R. / CHAPTER XXI: BALDER / CHAPTER XXII: LOKI; lines 8288-8420 confidence: high

  Loki is said to have performed many evil deeds and to have earned titles such as arch deceiver and prince of lies because of maliciousness and prevarication.

  Loki is explicitly characterized as a deceiver and liar, disrupts the gods’ banquet, slanders them, kills a servant, and is excluded from Asgard.

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• Myths of the Norsemen: From the Eddas and Sagas CHAPTER XIX: HEL / L. E. R. / CHAPTER XXI: BALDER / CHAPTER XXII: LOKI; lines 8288-8420 confidence: medium

  The gods’ rescue by fraud and Thor’s violent deed are said to bring future sorrow, downfall, and Ragnarok; Loki feels no remorse and becomes parent of Sleipnir, Odin’s eight-footed mount.

  The passage states that the gods’ fraud and Thor’s violence will bring sorrow, help secure their downfall, and hasten Ragnarok.

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• Myths of the Norsemen: From the Eddas and Sagas CHAPTER XIX: HEL / L. E. R. / CHAPTER XXI: BALDER / CHAPTER XXII: LOKI; lines 8288-8420 confidence: medium

  The architect is revealed as a Hrim-thurs in disguise; Thor returns and slays him by hurling Miölnir into his face.

  The gods are saved from the Hrim-thurs by Loki's fraud and Thor's violence, but the passage states these acts will bring sorrow, downfall, and hasten Ragnarök.

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• Myths of the Norsemen: From the Eddas and Sagas CHAPTER XIX: HEL / L. E. R. / CHAPTER XXI: BALDER / CHAPTER XXII: LOKI; lines 8422-8532 confidence: medium

  Loki remains bound until the twilight of the gods, then fights at Vigrid and is slain by Heimdall, who is slain at the same time.

  Loki is bound until Ragnarok, when he fights at Vigrid and is slain by Heimdall, who is also slain.

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• Myths of the Norsemen: From the Eddas and Sagas CHAPTER XVI: VALI / CHAPTER XVII: THE NORNS / CHAPTER XVIII: THE VALKYRS / CHAPTER XIX: HEL; lines 6802-6953 confidence: medium

  Ægir causes and quiets tempests, appears as a gaunt white-haired old man with clawlike fingers, overturns vessels, and drags them to the bottom of the sea.

  Ægir causes or quiets tempests, appears above the waves to overturn vessels, and drags them to the bottom of the sea.

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• Myths of the Norsemen: From the Eddas and Sagas CHAPTER XVI: VALI / CHAPTER XVII: THE NORNS / CHAPTER XVIII: THE VALKYRS / CHAPTER XIX: HEL; lines 6802-6953 confidence: medium

  Ægir is said to occasion and quiet tempests and, when appearing above the waves, to overturn vessels and drag them to the sea bottom.

  Ægir causes tempests, overturns vessels, and drags them to the bottom of the sea.

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• Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF / CHAPTER XXVIII: THE TWILIGHT OF THE GODS; lines 11960-12095 confidence: high

  Loki is banished to earth; men listen to him and are corrupted. The cited verse describes brothers slaying brothers and a sequence of violent ages before the world falls dead.

  The passage links Loki's corruption, kin-violence, increasing crime, and the loss of compassion with the approach of Ragnarok.

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• Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF / CHAPTER XXVIII: THE TWILIGHT OF THE GODS; lines 11960-12095 confidence: high

  The gods see old prophecies nearing fulfillment; Ragnarok is upon them. Sol and Mani fear pursuing wolves, and the earth grows cold as Fimbul-winter begins.

  Fimbul-winter brings snow from all directions, extreme cold, thick ice, and six severe seasons without relief.

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• Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF / CHAPTER XXVIII: THE TWILIGHT OF THE GODS; lines 11960-12095 confidence: high

  The gods see old prophecies nearing fulfillment; Ragnarok is upon them. Sol and Mani fear pursuing wolves, and the earth grows cold as Fimbul-winter begins.

  The wolves pursue, overtake, and devour Sol and Mani, producing cosmic darkness and bloodshed.

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• Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF / CHAPTER XXVIII: THE TWILIGHT OF THE GODS; lines 11960-12095 confidence: medium

  The earth trembles, stars fall, and Loki, Fenris, and Garm break their chains and rush forth for revenge.

  Loki, Fenris, and Garm break their chains and rush forth for revenge when Ragnarok portents occur.

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• Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF / CHAPTER XXVIII: THE TWILIGHT OF THE GODS; lines 11960-12095 confidence: high

  Iörmungandr is aroused, lashes the seas into huge waves, crawls onto land, and hastens to join the fray.

  Iörmungandr, the Midgard snake, writhes from the sea, creates huge waves, crawls onto land, and joins the fray.

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• Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF / CHAPTER XXVIII: THE TWILIGHT OF THE GODS; lines 11960-12095 confidence: high

  The passage recounts the gods' toleration of Loki, his corrupting influence, the loss of Balder as purity or innocence, and Loki's banishment to earth where humans follow his teachings.

  Human and divine corruption, kin-slaying, and loss of compassion precede Ragnarok and the final crisis.

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• Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF / CHAPTER XXVIII: THE TWILIGHT OF THE GODS; lines 11960-12095 confidence: high

  The gods perceive Ragnarok approaching; Sol and Mani grow pale; Fimbul-winter begins with snow, north winds, ice, and several severe seasons during which crime increases and compassion disappears.

  Fimbul-winter brings snow from all directions, north winds, ice, and several seasons of severe cold.

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• Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF / CHAPTER XXVIII: THE TWILIGHT OF THE GODS; lines 11960-12095 confidence: high

  In the Ironwood, Iarnsaxa or Angur-boda feeds Hati, Sköll, and Managarm, offspring of Fenris; the wolves grow strong, overtake Sol and Mani, and devour them.

  The wolves overtake and devour Sol and Mani, plunging the earth into disaster.

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• Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF / CHAPTER XXVIII: THE TWILIGHT OF THE GODS; lines 11960-12095 confidence: high

  Iörmungandr, the Midgard snake, is aroused, lashes the sea into huge waves, crawls onto land, and hastens to the dread fray.

  Iörmungandr rises from the sea, creates huge waves, and hastens to the final fight.

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• Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF / CHAPTER XXVIII: THE TWILIGHT OF THE GODS; lines 12098-12221 confidence: high

  Iörmungandr's struggles in the ocean raise huge waves, bloody froth, poisoned breath, and deadly mists over the earth.

  Iörmungandr's struggles raise waves, spread venomous mists, and place the serpent among the final enemies of the gods.

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• Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF / CHAPTER XXVIII: THE TWILIGHT OF THE GODS; lines 12098-12221 confidence: high

  Surtr rides through a fiery breach with his flaming sword and sons; Bifröst sinks and crashes beneath their horses as they head toward Asgard.

  Surtr appears through a fiery sky-breach with a flaming sword, rides with his sons, and is part of the hostile host at the final conflict.

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• Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF / CHAPTER XXVIII: THE TWILIGHT OF THE GODS; lines 12098-12221 confidence: high

  The battle pairs Odin with Fenris, Thor with the Midgard snake, Tyr with Garm, Frey with Surtr, and Heimdall with Loki; Fenris grows enormously and swallows Odin.

  The battle is narrated through matched encounters: Odin against Fenris, Thor against the Midgard snake, Tyr against Garm, Frey against Surtr, and Heimdall against Loki.

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• Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF / CHAPTER XXVIII: THE TWILIGHT OF THE GODS; lines 12098-12221 confidence: high

  The armies assemble on Vigrid: Æsir, Vanas, and Einheriar face Surtr's host, frost giants, Hel's army, Loki's followers, Garm, Fenris, and Iörmungandr; Fenris and Iörmungandr emit fire, smoke, and poisonous vapours.

  The passage gathers gods, giants, underworld forces, monsters, and fiery hosts for a decisive conflict at Vigrid.

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• Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF / CHAPTER XXVIII: THE TWILIGHT OF THE GODS; lines 12224-12362 confidence: high

  The conflagration consumes everything; the blackened earth sinks beneath boiling sea, Ragnarök is complete, the divine actors are slain, chaos seems restored, and goodness is expected to rise from the ruin.

  After the gods and divine actors are slain and the earth sinks, the text says chaos seemed to have resumed its former sway.

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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 12430-12540 confidence: high

  "the world rose out of chaos"; Greek chaos is a "vapoury, formless mass," while the Northern version is "a chaos of fire and ice."

  The passage explicitly says both Northern nations and Greeks imagined the world rose out of chaos.

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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 12430-12540 confidence: high

  "the world rose out of chaos"; Greek chaos is a "vapoury, formless mass," while the Northern version is "a chaos of fire and ice."

  The Northern beginning is described as a chaos of fire and ice from which the first divinities were born.

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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 12430-12540 confidence: high

  “The Northern nations, like the Greeks, imagined that the world rose out of chaos”; Greek chaos is described as vapory and formless, Northern chaos as “fire and ice.”

  The passage explicitly states that Northern peoples, like Greeks, imagined the world rising out of chaos.

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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 12430-12540 confidence: medium

  From fire and ice came first divinities; Ymir and his descendants are compared to Titans; both groups are gigantic or elemental powers, later defeated and banished to Tartarus and Jötun-heim.

  Ymir, his descendants, and the Titans are described as early elemental powers who are defeated and banished after a struggle for supremacy.

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• Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF / CHAPTER XXVIII: THE TWILIGHT OF THE GODS / CHAPTER XXIX: GREEK AND NORTHERN MYTHOLOGIES; lines 12651-12759 confidence: medium

  Thor is described as the Northern thunder-god bearing Miölnir, compared with Jupiter, Mercury, and Hercules through thunderbolt symbolism, rapid infant growth, strength, serpent-strangling, monster fighting, and assuming women’s apparel to recover his buried hammer.

  Thor bears Miölnir as the thunderbolt emblem and uses it freely against giants, in comparison with Jupiter.

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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

  Fenris is described as a personification of subterranean fire, bound like the Titans in Tartarus.

  Fenris is described as subterranean fire and as bound like the Titans in Tartarus.

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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

  Tyr is compared with Ares; he braves Fenris, and Fenris is described as subterranean fire bound like the Titans.

  The Fenris wolf is described as subterranean fire and bound like the Titans.

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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 12874-12978 confidence: high

  Greek tempests are attributed to Neptune, northern tempests to Iörmungandr or Ægir; Ægir and Neptune have sea dwellings and are surrounded by water beings.

  The passage attributes tempests to Neptune's wrath, Ægir's anger, or Iörmungandr's writhings.

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• Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF / CHAPTER XXVIII: THE TWILIGHT OF THE GODS / CHAPTER XXIX: GREEK AND NORTHERN MYTHOLOGIES; lines 12980-13082 confidence: medium

  Fimbul-winter is compared with fighting at Troy, and Ragnarok with the burning of Troy; Thor, Fenris wolf, Odin, and Vidar are aligned with figures from the Trojan cycle.

  Ragnarok is compared to the burning of Troy and to the ruin of the gods' golden halls.

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• Myths of the Norsemen: From the Eddas and Sagas CONTENTS / LIST OF ILLUSTRATIONS / INTRODUCTION / CHAPTER I: THE BEGINNING; lines 328-454 confidence: high

  The scalds say that before earth, sea, or air, darkness rested over all and Allfather existed as an uncreated unseen being whose will came to pass.

  The beginning is described as lacking earth, sea, air, heaven, and grass, with darkness and a yawning abyss.

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• Myths of the Norsemen: From the Eddas and Sagas CONTENTS / LIST OF ILLUSTRATIONS / INTRODUCTION / CHAPTER I: THE BEGINNING; lines 328-454 confidence: high

  At the beginning there is no earth, sea, or air; darkness rests over all; Allfather is described as uncreated, unseen, and effective in will.

  The passage describes a beginning with no earth, sea, air, heaven, or grass, and a central abyss in twilight.

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• Myths of the Norsemen: From the Eddas and Sagas CONTENTS / LIST OF ILLUSTRATIONS / INTRODUCTION / CHAPTER I: THE BEGINNING; lines 328-454 confidence: medium

  Ginnunga-gap is described as the central abyss, the cleft of clefts or yawning gulf, in perpetual twilight.

  Ginnunga-gap is placed in the centre of space and becomes the location where ice, fire, frost, and Ymir's emergence are described.

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• Myths of the Norsemen: From the Eddas and Sagas CONTENTS / LIST OF ILLUSTRATIONS / INTRODUCTION / CHAPTER I: THE BEGINNING; lines 456-592 confidence: high

  After triumphing, the Æsir seek to improve desolate things and make a habitable world by rolling Ymir's corpse into the yawning abyss.

  After victory, the gods roll Ymir's corpse into the yawning abyss and fashion the habitable world from his body parts.

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• Myths of the Norsemen: From the Eddas and Sagas CONTENTS / LIST OF ILLUSTRATIONS / INTRODUCTION / CHAPTER I: THE BEGINNING; lines 456-592 confidence: medium

  Giants wage war against Buri and Börr; Börr marries Bestla; Odin, Vili, and Ve slay Ymir; Ymir's blood causes a deluge in which only Bergelmir escapes by boat with his wife.

  The passage explicitly frames gods and giants as opposite forces and describes their long war.

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• Myths of the Norsemen: From the Eddas and Sagas CONTENTS / LIST OF ILLUSTRATIONS / INTRODUCTION / CHAPTER I: THE BEGINNING; lines 456-592 confidence: high

  Giants wage war against Buri and Börr; Börr marries Bestla; Odin, Vili, and Ve slay Ymir; Ymir's blood causes a deluge in which only Bergelmir escapes by boat with his wife.

  The gods slay Ymir and use his corpse to fashion earth, ocean, hills, vegetation, heavens, and clouds.

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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

  Sköll and Hati pursue Sun and Moon, hoping to overtake and swallow them so the world returns to primeval darkness.

  Sköll and Hati pursue Sun and Moon to swallow them and return the world to primeval darkness; eclipses occur when they temporarily overtake them.

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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

  Sköll and Hati pursue Sun and Moon, sometimes try to swallow them and cause eclipses; human noise makes them release the orbs; the passage connects the pursuit with final doom at Ragnarok.

  Sun and Moon are chased by wolves whose goal is to swallow them and restore primeval darkness; eclipses are linked to temporary overtaking.

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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: medium

  Sköll and Hati pursue Sun and Moon, sometimes try to swallow them and cause eclipses; human noise makes them release the orbs; the passage connects the pursuit with final doom at Ragnarok.

  The passage frames good and evil, death and life, as moving toward a final struggle at Ragnarok and states the gods are doomed to perish with the world.

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• Myths of the Norsemen: From the Eddas and Sagas L. E. R. / CHAPTER XXI: BALDER / CHAPTER XXII: LOKI / CHAPTER XXIII: THE GIANTS; lines 8535-8655 confidence: medium

  Giants are introduced as first creatures from icebergs in Ginnunga-gap and as opponents and rivals of the gods.

  Giants are first creatures from the abyss and are described as opponents and rivals of the gods.

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• Myths of the Norsemen: From the Eddas and Sagas L. E. R. / CHAPTER XXI: BALDER / CHAPTER XXII: LOKI / CHAPTER XXIII: THE GIANTS; lines 8535-8655 confidence: medium

  Thor is feared by Jötuns because he fights frost and mountain giants who would bind the earth and prevent tilling, using Miölnir.

  Thor continually wars against frost and mountain giants who would bind the earth and prevent humans from tilling the soil.

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• Myths of the Norsemen: From the Eddas and Sagas L. E. R. / CHAPTER XXI: BALDER / CHAPTER XXII: LOKI / CHAPTER XXIII: THE GIANTS; lines 8535-8655 confidence: medium

  Giants are described as the first creatures arising among icebergs in Ginnunga-gap and as rivals of the gods.

  Giants are described as first creatures arising in the vast abyss of Ginnunga-gap among icebergs.

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• The Poetic Edda BALDRS DRAUMAR / BALDRS DREAMS / INTRODUCTORY NOTE / NOTES; lines 8074-8141 confidence: low

  The note links Loki’s escape with the destruction of the gods and says the wise-woman probably means she will never speak again until the end of the world, though she may possibly intend to counsel Loki in revenge against Othin.

  The note links Loki to the destruction of the gods and says the wise-woman may refuse to speak until the end of the world or may counsel Loki in revenge against Othin.

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• The Poetic Edda GRIMNISMOL / THE BALLAD OF GRIMNIR / INTRODUCTORY NOTE / NOTES; lines 4070-4189 confidence: medium

  Thund is the river surrounding Valhall; the sun is explained as caught by the wolf Skoll; the last lines refer to an attack on Valhall by the people of Hel; Valgrind is the outer gate of Valhall.

  The note explains a phrase as the sun caught by the wolf Skoll and connects nearby lines with an attack on Valhall by people of Hel.

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• The Poetic Edda GROAS SPELL / II. FJOLSVINNSMOL / THE LAY OF FJOLSVITH / NOTES; lines 9916-10036 confidence: medium

  Gastropnir means Guest-Crusher, and Leirbrimir’s limbs are interpreted as clay, with comparison to the making of earth from the body of Ymir.

  Leirbrimir’s limbs are interpreted as clay and compared with the making of earth from the body of Ymir.

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• The Poetic Edda HELGAKVITHA HJORVARTHSSONAR / THE LAY OF HELGI THE SON OF HJORVARTH / INTRODUCTORY NOTE / OF HJORVARTH AND SIGRLIN; lines 11030-11249 confidence: medium

  Atli says Hrimgerth was before the ship and fjord and would have given the rulers' men to Ron if a spear had not stuck in her flesh.

  Hrimgerth appears at the ship and fjord as a danger to the men, is kept talking until day, and is condemned to become stone at the harbor.

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• The Poetic Edda HYMISKVITHA / THE LAY OF HYMIR / INTRODUCTORY NOTE / NOTES; lines 5988-6107 confidence: medium

  In Snorri's paraphrase Hymir resists fishing with Thor, saying Thor is too small and would freeze at mid-ocean; the notes gloss bait as chaff or dung and the fortress as an ox's head, with Thor intending to fish.

  The notes link Thor and Hymir to a fishing episode with bait, an ox's head, mid-ocean, and later identify Thor as the destroyer of the sea-lying Midgard serpent.

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• The Poetic Edda HYMISKVITHA / THE LAY OF HYMIR / INTRODUCTORY NOTE / NOTES; lines 5988-6107 confidence: high

  Tyr is the god of battle; he loses his hand in Fenrir's mouth so the gods can bind the wolf and later fights Garm in the last battle; Hymir is a giant in this episode, and the note treats Tyr calling Hymir father as difficult.

  Thor slays and is slain by the Midgard serpent, and Tyr and Garm kill each other in the last battle.

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• The Poetic Edda HYMISKVITHA / THE LAY OF HYMIR / INTRODUCTORY NOTE / NOTES; lines 5988-6107 confidence: medium

  Thor is Warder of men and Worm's destroyer; he slays and is slain by the Midgard serpent in the last battle; the serpent lies in the sea, surrounds the earth, and is sibling to Fenrir and Hel as offspring of Loki and Angrbotha.

  The Midgard serpent, Fenrir, and Hel are described as children of Loki and the giantess Angrbotha.

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• The Poetic Edda LAYS OF THE GODS / VOLUSPO / THE WISE-WOMANS PROPHECY / INTRODUCTORY NOTE; lines 684-803 confidence: high

  In the age when Ymir lived there was no sea, waves, sand, earth, heaven, or grass, but a yawning gap.

  The third stanza describes an old age with Ymir and no sea, sand, earth, heaven, or grass, only a yawning gap.

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• The Poetic Edda LOKASENNA / LOKIS WRANGLING / INTRODUCTORY NOTE / NOTES; lines 6933-7053 confidence: high

  Tyr is called god of battle; Fenrir is Loki's wolf-son and Hrothvitnir, chained until doom, roaring so that slaver from his mouth makes the river Vam, and awaiting final battle and death by Vithar.

  Fenrir/Hrothvitnir is a chained wolf who remains until the doom of the gods and the final battle.

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• The Poetic Edda LOKASENNA / LOKIS WRANGLING / INTRODUCTORY NOTE / NOTES; lines 6933-7053 confidence: medium

  Heimdall is watchman of the gods, god of light, possibly a cultural deity, son of Othin born of nine sisters, and in the last battle he and Loki slay one another.

  Heimdall and Loki are said to slay one another in the last battle.

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• The Poetic Edda NOTES / BALDRS DRAUMAR / BALDRS DREAMS / INTRODUCTORY NOTE; lines 7922-8071 confidence: medium

  The wise-woman tells Othin to ride home and says no man will seek her again until Loki wanders loose from his bonds and destroyers come to the last strife.

  The wise-woman says no man will seek her again until Loki wanders loose from his bonds and the destroyers come to the last strife.

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• The Poetic Edda NOTES / FAFNISMOL / THE BALLAD OF FAFNIR / INTRODUCTORY NOTE; lines 14696-14932 confidence: medium

  Sigurth asks about the isle where all gods and Surt mingle sword-sweat; Fafnir names Oskopnir, says gods seek sword-play there, Bilrost breaks, and steeds swim in flood.

  Fafnir names Oskopnir as the place where the gods seek the play of swords; Bilrost breaks when they cross the bridge, and steeds swim in the flood.

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• The Poetic Edda NOTES / HARBARTHSLJOTH / THE POEM OF HARBARTH / INTRODUCTORY NOTE; lines 5186-5494 confidence: medium

  Thor says he went east, felled ill-working women of the giants who went to the mountain, and that if the giants all lived no men would remain in Midgard.

  Thor reports killing ill-working giant women and Berserker brides whom he describes as she-wolves who attacked his ship and drove off Thjalfi.

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• The Poetic Edda NOTES / VAFTHRUTHNISMOL / THE BALLAD OF VAFTHRUTHNIR / INTRODUCTORY NOTE; lines 3168-3429 confidence: medium

  Asked whence Aurgelmir and the giants' kin came, Vafthruthnir says venom dropped from Elivagar, waxed until it was a giant, and from it arose the giants' race.

  Venom from Elivagar drops and grows until it becomes a giant, from whom the giants' race arises.

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• The Poetic Edda THE POEM OF HYNDLA / INTRODUCTORY NOTE / FRAGMENT OF THE SHORT VOLUSPO / NOTES; lines 9273-9311 confidence: medium

  The note to stanza 44 states that an omission, perhaps of considerable length, probably precedes the stanza and refers readers to Voluspo 57 for the description of the destruction of the world.

  The notes refer to a description of the destruction of the world in a cross-referenced passage.

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• The Poetic Edda VOLUSPO / THE WISE-WOMANS PROPHECY / INTRODUCTORY NOTE / NOTES; lines 1115-1217 confidence: medium

  Ymir is the giant from whose body the gods made the world; the yawning gap, Ginnunga-gap, is mentioned as sometimes used as a proper name.

  Ymir is described as the giant out of whose body the gods made the world, and the yawning gap is also noted.

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• The Poetic Edda VOLUSPO / THE WISE-WOMANS PROPHECY / INTRODUCTORY NOTE / NOTES; lines 1219-1311 confidence: medium

  Gollveig is apparently the first Wane to come among the gods; her ill-treatment causes the war, and some lines may symbolize refining gold by fire. Hor is identified as Othin.

  Gollveig is described as the first of the Wanes to come among the gods, and her ill-treatment is the immediate cause of the war.

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• The Poetic Edda Voluspo 1-6 confidence: high

  Earth had not been, nor heaven above, / But a yawning gap, and grass nowhere.

  The world begins from an absence of land, sea, heaven, and grass, described as a yawning gap.

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• The Story of the Volsungs (Volsunga Saga); with Excerpts from the Poetic Edda WITH EXCERPTS FROM THE POETIC EDDA / SELECTED BIBLIOGRAPHY: / RECOMMENDED READING-- / INTRODUCTION; lines 324-408 confidence: high

  Before earth is shaped, the passage lists the absence of sand, sea, cooling streams, earth, heaven, and grass, and names Yawning-gap.

  The passage describes a time before earth, heaven, sea, streams, or grass, with only Yawning-gap present.

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• The Story of the Volsungs (Volsunga Saga); with Excerpts from the Poetic Edda WITH EXCERPTS FROM THE POETIC EDDA / SELECTED BIBLIOGRAPHY: / RECOMMENDED READING-- / INTRODUCTION; lines 409-493 confidence: medium

  The passage describes a brain cast aloft to make clouds, sparks and gledes from Muspellheim set in the lift as lights, and a round earth encircled by deep sea.

  The passage presents sky, clouds, heavenly fires, earth, sea, and Midgard as deliberately fashioned from materials including a brain, sparks, and Ymir's brows.

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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 3668-3752 confidence: medium

  The asas invite Hrungner to drink; he empties Thor's bowls and drunkenly boasts he will move Valhal to Jotunheim, demolish Asgard, kill the gods except Freyja and Sif, take them home, and drink all the ale.

  Hrungner drunkenly threatens to move Valhal to Jotunheim, demolish Asgard, kill the gods, and carry off Freyja and Sif.

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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 3753-3895 confidence: medium

  Thjodolf's poem describes Thor's journey to Grjottungard and Hrungner amid encircling flames; the moon-way trembles, the heavens stand in flames, the earth rocks, and goats draw Thor's chariot.

  Thor's encounter with Hrungner is framed by flames, trembling sky, rocking earth, quaking mountains, and broken rocks, culminating in the giant's fall before the hammer.

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• The Younger Edda; Also called Snorre's Edda, or The Prose Edda CHAPTER III. / OF THE HIGHEST GOD. / CHAPTER IV. / THE CREATION OF THE WORLD.; lines 1147-1280 confidence: high

  Ganglere asks how the world came into existence; Har answers with a cited Vala's Prophecy stanza describing a time with no sand, sea, earth, heaven, or grass, but with Ginungagap.

  The passage states that before earth and heaven there was no sand, sea, cooling billows, earth, heaven, or grass, while Ginungagap existed.

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• The Younger Edda; Also called Snorre's Edda, or The Prose Edda CHAPTER III. / OF THE HIGHEST GOD. / CHAPTER IV. / THE CREATION OF THE WORLD.; lines 1282-1339 confidence: medium

  Har says the sons of Bor took Ymer's body into Ginungagap and made the earth from him: seas and lakes from blood, earth from flesh, rocks from bones, and stones and pebbles from teeth, jaws, and broken bones.

  The sons of Bor take Ymer's body into Ginungagap and fashion the structured earth, sky, ocean, and heavenly lights; the passage says this was before these things were made.

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• The Younger Edda; Also called Snorre's Edda, or The Prose Edda CHAPTER VIII. / THE ASAS. / CHAPTER IX. / LOKE AND HIS OFFSPRING.; lines 2087-2162 confidence: medium

  The wolf is fostered by the asas; Tyr alone has courage to feed him; the gods see his growth and hear prophecies that he is predestined to become fatal to them.

  The wolf is prophesied to become fatal to the gods and the bane of Odin, so the gods bind and restrain him until Ragnarok.

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• The Younger Edda; Also called Snorre's Edda, or The Prose Edda CHAPTER VIII. / THE ASAS. / CHAPTER IX. / LOKE AND HIS OFFSPRING.; lines 2087-2162 confidence: medium

  The gods secure the fetter with Gelgja, Gjol, and Tvite; they place a sword in the wolf's mouth as a gag; his saliva forms the river Von, and he will lie there until Ragnarok.

  After being anchored and gagged, the wolf is said to lie there until Ragnarok.

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• The Younger Edda; Also called Snorre's Edda, or The Prose Edda CHAPTER XV. / THE DEATH OF BALDER. / CHAPTER XVI. / RAGNAROK.; lines 3060-3193 confidence: high

  Ganglere asks about Ragnarok; Har replies that great things are to be said and begins with the Fimbul-winter: snow, severe frost, piercing winds, no joy in the sun, and three winters without summer.

  The passage links successive winter, worldwide kin violence, celestial loss, earthquakes, broken fetters, and released monsters before the world falls dead.

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• The Younger Edda; Also called Snorre's Edda, or The Prose Edda CHAPTER XV. / THE DEATH OF BALDER. / CHAPTER XVI. / RAGNAROK.; lines 3060-3193 confidence: high

  A wolf, footnoted as the Fenris-wolf, devours the sun; another wolf devours the moon; stars are hurled from heaven; earth and mountains shake; trees are uprooted; mountains topple; bonds and fetters break; the Fenris-wolf gets loose.

  Bonds and fetters break, the Fenris-wolf gets loose, Naglfar becomes loose, and Garm also gets loose before the battle.

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• The Younger Edda; Also called Snorre's Edda, or The Prose Edda CHAPTER XV. / THE DEATH OF BALDER. / CHAPTER XVI. / RAGNAROK.; lines 3195-3252 confidence: high

  Hlin receives another woe when Odin goes to fight the wolf and Bele's bright slayer contends with Surt; Frigg's beloved falls.

  The passage presents linked combats involving Odin and the wolf, Frey and Surt, Vidar and the wolf, Thor and the serpent, and Surt and the gentle god on Vigrid.

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• The Younger Edda; Also called Snorre's Edda, or The Prose Edda CHAPTER XV. / THE DEATH OF BALDER. / CHAPTER XVI. / RAGNAROK.; lines 3195-3252 confidence: high

  The sun darkens, earth sinks into the sea, stars vanish, and fire, heat, and flames rise against heaven.

  The passage describes the sun darkening, earth sinking into the sea, stars vanishing, and fire and flames rising against heaven.

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• The Younger Edda; Also called Snorre's Edda, or The Prose Edda IDUN. / THE NIFLUNGS AND GJUKUNGS. / MENJA AND FENJA. / THE GROTTESONG.; lines 4714-4938 confidence: medium

  They say they are now in the king's house without pity, as bond-women with dirt-eaten feet and cold limbs, turning the peace-giver.

  Under compulsion the maidens continue grinding until fire, invasion, loss of rule, revenge, and the breaking of the mill are announced; the old world shakes and trembles.

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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

  God sees the builders' pride and frustrates the tower by making them unable to understand one another, causing failed commands, broken work, strife, and the end of the project.

  God makes the builders unable to understand each other; work turns into strife, and many tongues spread over the world.

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