Motif
Cosmic Mountain
cosmic_mountain
A motif of the World Axis and Sacred Center family, within the sub-family Mountains, Sacred Peaks, and Mountain Powers. Every row below is a tagged passage; each rests on a quote in its source text.
756 occurrences
70 traditions
hindu (222) · zoroastrian (52) · buddhist (33) · egyptian (32) · biblical (27) · finnic (27) · native american southwest (24) · roman (19) · greek (18) · tibetan buddhist (17) · sufi (15) · islamic (14) · jewish pseudepigrapha (14) · mesopotamian (13) · navajo (13) · persian (13) · germanic (12) · jain (10) · jewish christian (10) · malay (10) · mongol (9) · slavic (9) · greek roman (8) · korean (8) · native american plains (8) · shan (7) · hermetic (6) · shinto (6) · buryat mongol (5) · daoist (5) · ethiopian christian (5) · inca (5) · japanese (5) · kikuyu (5) · australian aboriginal (4) · native american california (4) · taoist (4) · armenian (3) · celtic (3) · estonian (3) · finnish karelian (3) · islamicate folklore (3) · native american northwest coast (3) · native american plateau (3) · native american southeast (3) · arctic inuit (2) · celtic irish (2) · confucian (2) · hawaiian (2) · mangaian (2) · nahua (2) · nahua maya inca (2) · sikh (2) · zuni (2) · andamanese (1) · caucasian (1) · celtic welsh (1) · christian apocrypha (1) · fijian (1) · filipino (1) · gnostic (1) · guiana amerindian (1) · inuit (1) · malagasy (1) · maya quiche (1) · native american northeast woodlands (1) · norse (1) · samoan (1) · siberian (1) · tongan (1)
hindu
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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: low
Indra shakes the ridges of lofty heaven and smites through Sambara with a sharp two-edged bolt while fighting banded sorcerers; notes call Sambara a demon and the sorcerers atmospheric fiends using supernatural powers.
Indra is said to bend a famed mountain and to shake the ridges of lofty heaven.
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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 57339-57543 confidence: medium
Indra, the Darter, penetrates thrice-seven mountain ridges; his iron bolt is his mightiest force, and his speech and head have surpassing powers.
Indra, called the Darter, penetrates thrice-seven close-pressed mountain ridges; the feat is said to exceed what god or mortal could accomplish.
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The Hymns of the Rigveda, Complete 2 Volumes THE HYMNS OF THE RIGVEDA. / BOOK THE SEVENTH. / HYMN 14.J THE RIGVEDA, 18 / HYMN 41, THE RIQVEDA. 45); lines 46694-46895 confidence: low
Dawn is said to have unbarred the firm-set mountain’s portals; the note explains these as doors of the mountain or cloud in which cows or rays of light were imprisoned.
Dawn is said to unbar the mountain’s portals, and the note explains the doors as belonging to a mountain or cloud where cows or rays of light were imprisoned.
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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: low
“Thou mountest to the height of heaven, O Soma, seeking steeds and kine, / And seeking heroes”
The passage mentions the height of heaven, the luminous realm of heaven, and Trita’s high ridge in connection with the Sun shining.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SABHA PARVA / SECTION I / SECTION II / SECTION III; lines 22114-22199 confidence: medium
Maya departs northeast; the passage describes Hiranya-sringa, a peak of gems north of Kailasa in Mainaka, near Vindu lake, where Bhagiratha dwelt desiring to behold Ganga.
The setting north of Kailasa near Mainaka includes the jeweled peak Hiranya-sringa and Vindu lake, where Bhagiratha dwelt, Indra performed one hundred sacrifices, Mahadeva dwells, and other divine figures perform sacrifices.
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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 deities say Vindhya began increasing his height in wrathful competition with the sun but stopped because he could not disobey Agastya's command.
Vindhya, the foremost of mountains, grows in rivalry with the sun but stops because he cannot disobey Agastya's command.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCCXI / SECTION CCCXII / SECTION CCCXIII / FOOTNOTES; lines 57634-57775 confidence: medium
The sun is said to rise from Udaya, the sunrise hill, and set behind Asta, the sunset hill.
The sun is described as rising from one hill and setting behind another.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCCXI / SECTION CCCXII / SECTION CCCXIII / FOOTNOTES; lines 57634-57775 confidence: high
Guhyakas rank next only to the gods and above Gandharvas, who are celestial choristers; the White mountain is another name for Kailasa, Siva's abode.
The White mountain, another name for Kailasa, is described as the peak where Siva has his abode.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCLVI / SECTION CCLVII / SECTION CCLVIII / SECTION CCLIX; lines 52408-52494 confidence: medium
The messenger describes myriads of beautiful shining worlds associated with gods and other celestial beings, as well as golden Meru and the sacred celestial gardens headed by Nandana.
The heavenly realm is described as many shining worlds, with golden Meru and sacred celestial gardens including Nandana, and with higher regions above them.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCXXVII / SECTION CCXXVIII / SECTION CCXXIX / SECTION CCXXX; lines 50184-50250 confidence: medium
Mahasena is surrounded by gods and Pisachas, seated on the Golden Mountain; the forested mountain is compared to Mandara hill with excellent caves shining in sun-rays.
Skanda sits on the Golden Mountain amid gods and Pisachas; the White Mountain is filled with celestial beings and rejoicing creatures, and the world with Indra seems transferred there.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CI / SECTION CII / SECTION CIII / SECTION CIV; lines 38716-38773 confidence: medium
The Sun revolves around golden Meru; Vindhya asks Surya for the same circumambulation, and Surya says the path was assigned by the builders of the universe.
Meru is presented as the great golden mountain around which the Sun regularly revolves according to an assigned cosmic path.
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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 CLIV / SECTION CLV / SECTION CLVI / SECTION CLVII; lines 43067-43124 confidence: medium
Yudhishthira says four years have passed in the woods and that Arjuna appointed the fifth year for arrival at Sweta after learning military science and obtaining weapons.
Sweta is called a monarch of mountains, sacred, richly alive with flora and fauna, and frequented by celestials and Asuras; it is the appointed place for meeting Arjuna.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLIV / SECTION CLV / SECTION CLVI / SECTION CLVII; lines 43126-43209 confidence: medium
The party arrives at a sacred and mighty mountain with trees, creepers, monkeys, lotus-lakes, marshes, and forests; Gandhamadana is described as abode or haunt of Kimpurushas, Siddhas, Charanas, Vidyadharis, and Kinnaris, with elephants, lions, tigers, Sarabhas, and other beasts.
Gandhamadana is called sacred and mighty and is associated with Kimpurushas, Siddhas, Charanas, Vidyadharis, Kinnaris, and numerous animals.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLIV / SECTION CLV / SECTION CLVI / SECTION CLVII; lines 43210-43253 confidence: medium
The passage describes lotus lakes, aromatic woods, blossoms, bees, flowering trees with creepers, peacocks and other birds on Gandhamadana, and calls the place a celestial sporting ground where arrival brings an extra-human state.
Gandhamadana is described as a mountain of slopes and summits, a sporting ground of celestials, containing sacred waters, Vedic hymns, sages, and supernatural beings.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLIX / SECTION CLX / SECTION CLXI / SECTION CLXII; lines 43697-43775 confidence: high
Mahameru illumines the northern regions, is the refuge of those knowing Brahma, holds the court of Brahma, and is where Prajapati created mobile and immobile beings; Brahma sits on its summit, and the seven rishis rise and set there.
Meru/Mahameru is described as the site of divine courts and creation, a luminous summit, and the mountain circled by the Sun, Moon, stars, and other luminaries.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLV / SECTION CLVI / SECTION CLVII / SECTION CLVIII; lines 43256-43319 confidence: high
Arshtishena says that during the Parvas aerial sages come to the mountain, and its summits contain Kimpurushas, Gandharvas, Apsaras, Vidyadharas, Nagas, Suparnas, Uragas, and sounds of drums, shells, and mridangas.
The mountain summits are described as occupied by sages, celestials, and other supernatural beings, while the summit beyond Kailasa is explicitly closed to mortals and associated with a celestial path.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLVI / SECTION CLVII / SECTION CLVIII / SECTION CLIX; lines 43322-43371 confidence: medium
Janamejaya asks about the Pandavas' stay on Gandhamadana, their actions and food, Bhima's deeds in the Himalayan mountain, fighting with Yakshas, and meeting Vaisravana.
The heroes dwell on Himavan/Gandhamadana among ascetics, hermitages, visiting Munis and Charanas, marvels, unearthly blossoms, and an auspicious summit.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLVI / SECTION CLVII / SECTION CLVIII / SECTION CLIX; lines 43373-43455 confidence: medium
Bhima reaches a rugged path passable by one person and ascends a terrible high summit, gladdening Kinnaras, great Nagas, Munis, Gandharvas, and Rakshasas.
The passage locates Vaisravana's golden, gem-filled abode at a high mountain summit and surrounds it with supernatural beings and wondrous features.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLX / SECTION CLXI / SECTION CLXII / SECTION CLXIII; lines 43778-43829 confidence: medium
The heroes delight in mountain slopes and summits filled with flowers, peacocks, cranes, lotus lakes, shore trees, water birds, gems, mighty trees, clouds, and a brilliance that removes difference between night and day.
The mountain is described as excellent, mysteriously significant, luminous enough to blur night and day, and connected with views of the Sun’s rising and setting and all directions.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXXIII / SECTION CLXXIV / SECTION CLXXV / SECTION CLXXVI; lines 44769-44839 confidence: medium
Vaisampayana says the heroes leave their happy mountain home; after happiness forsakes them, they rejoice on seeing Kailasa, Kuvera's favorite mountain, while traveling through rugged terrain with waterfalls and forests.
Kailasa is named as Kuvera's favorite mountain; the route includes sacred abodes, caves, and places frequented by gods, Siddhas, and Maharshis.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CV / SECTION CVI / SECTION CVII / SECTION CVIII; lines 39061-39132 confidence: medium
The king makes over his kingly duties to his minister and goes to the snowy Mountain, the Himalaya, to practice austerities, extinguish sins, and obtain Ganga’s favor.
The Himalaya and Kailasa are the locations where Bhagiratha practices austerities and obtains contact with Ganga and Siva.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXLI / SECTION CXLII / SECTION CXLIII / SECTION CXLIV; lines 42021-42104 confidence: medium
Vaisampayana says that Ghatotkacha carries Krishna, other Rakshasas carry the Pandavas and Brahmanas, and Lomasa moves along the path of the Siddhas with great effulgence.
The travelers are borne rapidly by Rakshasas through distant landscapes to Kailasa and the hermitage of Nara and Narayana.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXVII / SECTION CXVIII / SECTION CXIX / SECTION CXX; lines 12137-12208 confidence: high
Pandu, with his two wives, tries to follow the Rishis north from the mountain of hundred peaks; the ascetics describe inaccessible mountain regions with divine retreats, celestial mansions, Kuvera's gardens, rivers, caverns, snow, and heavy rain, saying only air, Siddhas, and great Rishis can go there and warning that the princesses cannot endure it.
The Rishis describe a northward ascent of the king of mountains containing divine retreats and regions inaccessible to ordinary mortals, passable only by air, Siddhas, and great Rishis.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXXII / SECTION CXXIII / SECTION CXXIV / SECTION CXXV; lines 40433-40499 confidence: medium
Archika hill is described as a place with all-season fruits, perennial streams, celestial cairns, the Moon's bathing spot, and attending wood-dwelling ascetics including Valakhilyas and Pavakas.
Archika hill has perennial streams, three peaks and springs, celestial cairns, ascetics, and is linked with figures attaining everlasting regions; another spring is linked with deities rising upwards.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXXXIII / SECTION CXXXIV / SECTION CXXXV / SECTION CXXXVI; lines 13784-13863 confidence: medium
The king, ministers, Bhishma, and Kripa arrive at a theatre described as almost celestial, constructed of pure gold and decorated with pearls and lapis lazuli.
The theatre is described as almost celestial; royal women are compared to celestial ladies ascending Sumeru; Drona and his son are compared to the Moon and Mars.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXXXVI / SECTION CXXXVII / SECTION CXXXVIII / SECTION CXXXIX; lines 41558-41611 confidence: medium
Lomasa says they will see the gods' playground marked with footprints and ascend the white rock Mandara, inhabited by Yakshas, Manibhadra, and Kuvera.
Mandara and Kailasa are associated with gods, Yakshas, Kuvera, Manibhadra, divine footprints, and supernatural beings traveling to Kuvera's palace.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXXXVII / SECTION CXXXVIII / SECTION CXXXIX / SECTION CXL; lines 41685-41742 confidence: medium
Yudhishthira proposes going to Gandhamadana mountain, where the hermitage of Nara and Narayana lies at the celebrated jujube tree and Yakshas dwell; he also names Kuvera’s beautiful lake guarded by Rakshasas and says vehicles cannot reach it.
Gandhamadana is called a best mountain and is associated with the hermitage of Nara and Narayana, a celebrated jujube tree, Yaksha inhabitants, and Kuvera’s lake guarded by Rakshasas.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXXXVIII / SECTION CXXXIX / SECTION CXL / SECTION CXLI; lines 41745-41812 confidence: medium
Lomasa says the path leads to celestial Mandara and to the residence of celestials and divine sages; he describes the holy Alakananda, sourced at a jujube tree and frequented or worshipped by celestial beings and sages.
The sons of Pandu are guided toward celestial Mandara, the residence of celestials and divine sages, after visiting tirthas and sacred waters.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXV / SECTION LXVI / SECTION LXVII / SECTION LXVIII; lines 7267-7307 confidence: medium
Dushmanta has wonderful prowess and a thunderbolt-hard frame, can support Mount Mandara with forests and bushes on his arms, and is skilled with the mace, weapons, elephants, and horses.
Dushmanta is said to be capable of taking up Mount Mandara with its forests and bushes and supporting it on his arms.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXXI / SECTION LXXXII / SECTION LXXXIII / SECTION LXXXIV; lines 36871-36957 confidence: medium
The pilgrim bows to Himavat and goes to the Ganges source, like the gate of heaven; bathing at Koti, residing there, and offering water oblations at Saptaganga, Triganga, and Sakravarta grant ritual merits and honor in virtuous regions. Kanakhala fasting grants horse-sacrifice merit and heaven.
The pilgrim bows to Himavat and proceeds to the Ganges source, described as like the gate of heaven, where bathing and offerings yield merit and family deliverance.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXXII / SECTION LXXXIII / SECTION LXXXIV / SECTION LXXXV; lines 37210-37261 confidence: medium
Mahendra mountain is said to have been inhabited by Jamadagnya; bathing in Rama's tirtha gives horse-sacrifice merit.
Mahendra and Mount Sree are sacred mountain settings; Mount Sree is explicitly the dwelling place of Mahadeva with the goddess and Brahma with other gods.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXXVI / SECTION LXXXVII / SECTION LXXXVIII / SECTION LXXXIX; lines 37699-37740 confidence: medium
Vaidurya peak is described as sacred and auspicious, full of green trees, fruit, and flowers; on its summit is a lotus-decked tank resorted to by gods and Gandharvas, and the mountain is heaven-like and visited by celestial Rishis.
Vaidurya is called a foremost sacred peak, heaven-like, with a summit tank, wonders, and visits by gods, Gandharvas, and celestial Rishis.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XIV / SECTION XV / SECTION XVI / SECTION XVII; lines 2989-3021 confidence: high
Meru is described as a blazing golden mountain, haunt of gods and Gandharvas, inaccessible to sinful men, rich in life-giving herbs, trees, streams, beasts, and winged choirs, and reaching the heavens.
Meru is described as a blazing golden mountain reaching the heavens, associated with gods and Gandharvas, and used as the site of a celestial conclave.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XV / SECTION XVI / SECTION XVII / SECTION XVIII; lines 3024-3119 confidence: high
Mandara is called the best of mountains, with cloud-like peaks, herbs, birds, beasts, divine visitors, and great upward and downward extent; the gods want it as a churning rod.
Mandara is an immense mountain uprooted and placed on a tortoise to function as the central churning staff for the Ocean.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXVII / SECTION XXVIII / SECTION XXIX / SECTION XXX; lines 3775-3848 confidence: medium
Garuda goes to Gandhamadana and sees his father Kasyapa in ascetic devotions; Kasyapa sees his powerful sky-ranging son approaching.
Gandhamadana, Himavat, and an inaccessible snow-covered mountain frame the action; ascetic practice occurs on or near these mountains, and Garuda's landing and dropped branch shake and transform the mountain landscape.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXX / SECTION XXXI / SECTION XXXII / SECTION XXXIII; lines 25053-25113 confidence: low
The assigned mansions are described as white and high like cliffs of Kailasa, with gold-window networks, pearls, stairs, carpets, garlands, aloes, snow- or moon-like brightness, costly articles, metals, and an appearance like peaks of Himavat.
The guest mansions are compared to cliffs of Kailasa and peaks of Himavat.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXXIX / SECTION XL / SECTION XLI / SECTION XLII; lines 33055-33106 confidence: medium
Arjuna addresses Mandara as king of mountains, refuge of holy Munis, bearer of sacred shrines, and recalls its tablelands, bowers, springs, brooks, fruits, waters, and father-like shelter.
Mandara is addressed as king of mountains, refuge of heaven-seeking Munis, bearer of sacred shrines, and the place Arjuna leaves immediately before his celestial ascent.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXXVI / SECTION XXXVII / SECTION XXXVIII / SECTION XXXIX; lines 32783-32814 confidence: medium
“Phalguna then beheld him--Mahadeva” with “blazing splendour,” wielding Pinaka, dwelling on Kailasa, and accompanied by Uma.
Mahadeva is encountered on Kailasa, which Arjuna calls a great mountain dear to him and an abode of ascetics.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXXVIII / SECTION XXXIX / SECTION XL / SECTION XLI; lines 32890-32964 confidence: medium
Sakra arrives with his queen on Airavata, surrounded by deities, with a white umbrella overhead, praised by Gandharvas and Rishis, and alights on a mountain summit.
Multiple gods and retinues occupy or alight on summits of a great mountain where Arjuna performs austerities; Yama and Varuna speak from directional summits.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXXVIII / SECTION XXXIX / SECTION XL / SECTION XLI; lines 32966-33006 confidence: medium
After Varuna and Yama have given celestial weapons, Kuvera, lord of treasures dwelling on Kailasa, praises Arjuna, grants celestial vision, recalls his ancient divine status and austerities, and says he will defeat Daityas and Danavas.
Kuvera is associated with Kailasa, Arjuna is compared with Meru in dignity, and the Lokapalas are assembled on Himavat.
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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 CLVIII / SECTION CLIX / SECTION CLX / SECTION CLXI; lines 19719-19802 confidence: medium
Duryodhana says Dhananjaya has not yet encountered Bhishma or conquered Karna, Salya, or Drona, and praises Drona as preceptor, commander, and foremost warrior.
Duryodhana invokes Gandhamadana and Sumeru, saying Sumeru would be borne away by wind and heaven would fall before Dhananjaya's boast became true.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CLXIV / SECTION CLXV / SECTION CLXVI / SECTION CLXVII; lines 55106-55160 confidence: low
Alamvusha is compared to Meru withstanding a tempest as he showers arrows on Arjuna; the fierce battle amazes spectators and delights vultures, crows, ravens, owls, Kankas, and jackals.
Alamvusha is compared to Meru withstanding a tempest while resisting Arjuna’s advance.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CLXXV / SECTION CLXXVI / SECTION CLXXVII / SECTION CLXXVIII; lines 21058-21121 confidence: low
Hotravahana says Amva will behold Jamadagni's son Rama, who is truthful, mighty, ascetic, dwelling in the great forest on Mount Mahendra; he tells her to salute Rama and state what she seeks.
Rama is said to dwell in the foremost mountain Mahendra, also inhabited by Vedic Rishis, Gandharvas, and Apsaras.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CLXXXVI / SECTION CLXXXVII / SECTION CLXXXVIII / SECTION CXC; lines 57692-57770 confidence: medium
Karna cuts Bhima's bow, arrows, and driver; Bhima uses a mace to crush Karna's bow, standard, driver, and one wheel. Karna stands on the damaged car like Meru and like Surya's single-wheeled car drawn by seven celestial steeds.
Karna standing on a damaged one-wheeled car is compared to Meru and to the car of Surya with seven celestial steeds.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CVII / SECTION CVIII / SECTION CIX / SECTION CX; lines 15691-15738 confidence: medium
Asta mountain, located in the west, causes evening twilight and daily receives the sun.
Asta mountain causes evening twilight, and the roots of Himavat stretch toward eternal Mandara with an unreachable end.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CVII / SECTION CVIII / SECTION CIX / SECTION CX; lines 34426-34511 confidence: medium
The Pandavas rush with Srinjaya warriors to kill Bhishma; amid myriads he looks like the cliff of Meru covered with clouds, while Dhritarashtra's sons surround him with a large protecting force and fierce battle begins.
Bhishma surrounded by battling myriads is compared to a cliff of Meru covered with clouds, and he is also protected at the center by Dhritarashtra's sons.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CVIII / SECTION CIX / SECTION CX / SECTION CXI; lines 15741-15817 confidence: high
Vadari contains Krishna as Narayana's self, Jishnu, and Brahman; Maheswara dwells on Himavat with end-of-yuga fire, sports with Prakriti, and is visible only to select divine beings.
Himavat, Kailasa, and Mandara are described as locations for Maheswara, Kuvera, sacred streams, gardens, sages, and divine events.
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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 CXCIX / SECTION CC / SECTION CCI / SECTION CCII; lines 59694-59777 confidence: high
Mahadeva accepts the gods' request and constructs a cosmic car and weapon: mountains, earth, oceans, forests, serpents, sun, moon, Vedas, Gayatri, Savitri, Om, Brahma, Vishnu, Agni, Vayu, Yama, lightning, and Meru become parts of the vehicle, bow, arrow, and standard as Siva proceeds against the triple city.
Mahadeva makes his car and weapon from mountains, earth, oceans, serpents, sun, moon, Vedas, sacred utterance, Brahma, Vishnu, Agni, Vayu, Yama, lightning, and Meru.
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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 59453-59531 confidence: medium
On Himavat, Narayana performs severe austerities, standing with raised arms, resembling fire or the sun, subsisting on air for sixty-six thousand years, then practicing further austerities for twice that period and filling the space between earth and heaven with energy.
Narayana performs extraordinary austerities on Himavat, and the austerities culminate in an encounter with Rudra.
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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 37479-37609 confidence: low
The Bengal reading is adopted, while the Bombay reading means 'like the mountain Meru with Sun'; the translator finds the choice difficult.
An alternate reading is glossed as 'like the mountain Meru with Sun.'
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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 37762-37904 confidence: high
Mountains, in Hindu mythology, had wings until Indra shorn them with thunder; Mainaka, son of Himavat, escaped by flight and conceals himself within the ocean.
The note states that mountains once had wings, Indra cut them off with thunder, and Mainaka escaped and hides in the ocean.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION III / SECTION IV / SECTION V / SECTION VI; lines 23369-23452 confidence: high
Between Malyavat and Gandhamadana is Meru, a globular golden mountain, effulgent like the morning sun and fire without smoke, measuring vast height and depth and bearing worlds above, below, and transversely.
Meru is golden, central among named regions, bears worlds in multiple directions, and is circumambulated by sun, moon, constellations, and Wind-god.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION III / SECTION IV / SECTION V / SECTION VI; lines 23369-23452 confidence: high
Meru has celestial fruits, flowers, and golden mansions; celestials, Gandharvas, Asuras, Rakshasas, and Apsaras sport there; Brahman, Rudra, and Sakra perform sacrifices; singers adore with hymns; Seven Rishis, Kasyapa, Usanas, and Daityas are also present or visit.
Meru hosts celestials and other beings, sacrifices by Brahman, Rudra, and Sakra, hymns by named singers, and visits by sages on holy days.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION III / SECTION IV / SECTION V / SECTION VI; lines 23453-23493 confidence: high
Manimaya is located north of Kailasa near Mainaka, with golden summits; Vindusaras lake lies beside it; Bhagiratha resides there; gem sacrificial stakes and a golden Chaitya tree are present.
A golden-summited mountain near Kailasa and Mainaka is a sacred setting for divine presence, sacrifice, and a celestial river; other mountains serve as abodes of supernatural beings.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION IV / SECTION V / SECTION VI / SECTION VII; lines 23496-23569 confidence: medium
Dhritarashtra asks Sanjaya to describe the northern and eastern regions of Meru and the mountains of Malyavat in detail.
Meru is the reference point for northern and eastern regions, with rivers and neighboring mountains described in relation to it.
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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 23918-24005 confidence: high
The passage names Goura, Krishna, Maha-krauncha, Gomanta, Sumida, Harigiri, and other mountains; it describes divine abodes, gems, metals, gold, corals, adored Kusa grass, and the Salmali tree.
Multiple named mountains are described as divine residences, adored places, or sources of gems and metals.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LVIII / SECTION LIX / SECTION LX / SECTION LXI; lines 4651-4724 confidence: high
Arjuna claims he can pierce Mount Sumeru, recalls slaying Paulomas and Kalakhanjas at Indra's command, defeating Hiranyapura warriors, and receiving martial skills from Indra, Brahman, and Prajapati.
Arjuna claims his arrows could pierce Mount Sumeru, described as touching the heavens.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LX / SECTION LXI / SECTION LXII / SECTION LXIII; lines 29440-29512 confidence: medium
The hostile host is described as sea-like, full of vehicles, animals, soldiers, sound, and dust; Bhimasena checks it like a bank resisting the ocean and stands immovable as Mount Meru.
Bhimasena is explicitly compared to Mount Meru while standing in the fierce melee.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXII / SECTION LXIII / SECTION LXIV / SECTION LXV; lines 12461-12498 confidence: medium
Dhritarashtra tells Duryodhana he is like an ignorant traveller mistaking a wrong path for the right one and says he seeks to rob the energy of the five sons of Pandu, who are likened to the five elements upholding all mobile and immobile things.
The passage uses cosmic and natural comparisons: the Pandavas as five elements, Arjuna as Meru among mountains, and Krishna as surpassing the three worlds.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXII / SECTION LXIII / SECTION LXIV / SECTION LXV; lines 29759-29842 confidence: medium
Bhishma cites an ancient history: celestials and Rishis attend the Grandsire on Gandhamadana, and the Lord of all creatures sees a blazing car in the firmament.
Celestials and Rishis attend the Grandsire on the mountains of Gandhamadana, where a blazing manifestation appears in the firmament.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXX / SECTION LXXI / SECTION LXXII / FOOTNOTES; lines 5778-5895 confidence: medium
The note identifies Bhishma as son of the river Ganga; glosses an epithet as ape-bannered; says Arjuna is named after an Indian tree and is Indra's son; and explains that Indra cut off the wings of mountains, except Mainaka, son of Himavat.
Indra is said to have cut off the wings of mountains and compelled them to be stationary, with Mainaka as an exception.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXXII / SECTION LXXIII / SECTION LXXIV / SECTION LXXV; lines 13133-13183 confidence: medium
Bhima is recalled as swearing: "I will certainly slay insolent Duryodhana with this mace of mine," comparing the oath to the sun's course around Meru.
Bhima's oath is framed as certain as the sun rising in the east, setting in the west, and journeying around Meru.
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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
“Durjaya and Vikarna pierced Abhimanyu with five shafts made wholly of iron. Abhimanyu however, shook not in the least but stood firm like the mountain Meru.”
Abhimanyu remains unmoved when pierced and is explicitly compared to Mount Meru.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXXVII / SECTION LXXVIII / SECTION LXXIX / SECTION LXXX; lines 44783-44866 confidence: high
Arjuna sees himself journeying through the sky with Krishna, who holds his left arm; they reach the foot of Himavat, Manimat mountain frequented by Siddhas and Charanas, and the White mountain in the north.
Arjuna sees himself traveling through the sky with Krishna to Himavat, Manimat, the White mountain, Mandara, and finally a blazing mountain where the bull-marked god is seen.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION V / SECTION VI / SECTION VII / SECTION VIII; lines 23572-23625 confidence: medium
Dhritarashtra asks Sanjaya to tell truly the names of all Varshas, mountains, and those dwelling on the mountains.
The passage organizes named Varshas by relation to named mountains, including jeweled Sringavat with three summits and Airavat's superiority through a jewelled mountain.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION VI / SECTION VII / SECTION VIII / SECTION IX; lines 38737-38822 confidence: medium
Dhritarashtra says that “destiny is superior to exertion,” laments Drona's death, and compares his overthrow to “the drying up of the ocean” or “the removal of Meru from its site.”
Drona's overthrow is likened to extreme cosmic disruptions such as the drying up of the ocean and removal of Meru.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION VI / SECTION VII / SECTION VIII / SECTION IX; lines 6565-6612 confidence: medium
The gods rejoice at Indra's escape, the fight begins again, Vritra gains the upper hand, Indra retreats, and the gods with Indra consult the saints while distressed and fearful.
After Vritra overpowers Indra and the gods, they consult saints and sit on the top of Mandara mountain thinking of Vishnu.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION VIII / SECTION IX / SECTION X / SECTION XI; lines 23813-23869 confidence: high
Dhritarashtra asks for a detailed account; Sanjaya says Sakadwipa contains seven jewel-decked mountains, mines of gems and precious stones, and many rivers.
The passage presents named mountains with divine habitation, cloud generation, rain-producing water, celestial placement, and distinctive bodily or color attributes.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION VIII / SECTION IX / SECTION X / SECTION XI; lines 23871-23915 confidence: medium
The passage explains the name of the Dark Mountain, then names Durgasaila and Kesari; breezes from Kesari are fragrant, and the mountains are said to double in measure successively.
The island is organized through named mountains, increasing measures, seven Varshas, four sacred provinces, and sacred rivers.
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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 46202-46286 confidence: medium
Brahman explains that Vritra was created from Tvashtri's ascetic energy with Maheswara's permission or grace, and instructs the gods to go to Mandara to see Hara.
Brahman directs the gods to the mountains of Mandara, where Maheswara stays and where they obtain aid against Vritra.
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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 32579-32664 confidence: medium
Duryodhana and Aswatthaman rush toward Bhima, each compared to Yama appearing at the end of the Yuga.
Bhima stands immovable like a hill, is likened to crested Kailasa, and holds a mace compared to Yama's club while opponents are likened to Yama 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 XCIX / SECTION C / SECTION CI / SECTION CII; lines 15203-15240 confidence: high
The gods and Asuras used Mandara mountain as a pole to churn ocean waters mixed with the milk of the four cows, obtaining Varuni, Lakshmi, Amrita, Uchchhaisrava, and Kaustubha.
The gods and Asuras make Mandara mountain their pole to churn the ocean waters.
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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: low
Bhishma stands on his great car with a silver standard bearing a palmyra and five stars, shining like the lunar orb beneath Meru's peak.
Bhishma is singled out on his car with a marked silver standard and is compared to the lunar orb under Meru's peak.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXI / SECTION XXII / SECTION XXIII / SECTION XXIV; lines 25857-25946 confidence: medium
The Holy One identifies himself with Vishnu, the resplendent Sun, Marichi, the Moon, the Sama Veda, Vasava, mind, intellect, Sankara, the lord of treasures, Pavaka, and Meru.
Meru and Himavat are named as manifestations in the catalogue of divine perfections.
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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
Sudakshina fails to make Srutakarman waver, who is compared to Mainaka mountain against Indra; Iravan kills his adversary's steeds and roars, and Srutasena kills the steeds of Falguni's son with a mace.
Srutakarman is described as remaining unwavered like Mainaka mountain against Indra's assaults.
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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 62443-62526 confidence: medium
Sthulasiras practices severe austerities on the northern breasts of Meru, living on air alone, and is gratified by a perfumed breeze.
Meru serves as the place where Sthulasiras and Vadavamukha practice severe austerities that produce world-altering consequences.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXLVIII / SECTION CCCXLIX / SECTION CCCL / SECTION CCCLI; lines 63956-64035 confidence: medium
In the Ocean of milk stands the radiant gold-like mountain Vaijayanta; Brahma often goes there alone and reflects on Adhyatma.
Vaijayanta is a high radiant mountain in the Ocean of milk where Brahma resides and meditates on the universal Purusha.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXXI / SECTION CCCXXII / SECTION CCCXXIII / SECTION CCCXXIV; lines 59203-59271 confidence: medium
On Meru, adorned with karnikara flowers, Mahadeva sports with his terrible spirits and Parvati is present; nearby, Vyasa practices Yoga, Dharana, and austerities to obtain a son.
Meru is the setting for Mahadeva, Parvati, celestial beings, Vyasa's austerity, and the divine granting of the boon.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXXIII / SECTION CCCXXIV / SECTION CCCXXV / SECTION CCCXXVI; lines 59342-59425 confidence: medium
Suka proceeds to Mithila on foot despite sky-travel ability, crossing hills, mountains, rivers, waters, lakes, woods, forests, and regions including Meru, Hari, Himavat, Bharata, and Aryavarta.
Suka crosses mountains, waters, forests, and named regions including Meru, Hari, Himavat, Bharata, Aryavarta, Videha, and Mithila while pursuing Emancipation instruction.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXXV / SECTION CCCXXVI / SECTION CCCXXVII / SECTION CCCXXVIII; lines 59605-59681 confidence: high
Himavat is described as full of celestial groups and birds; Garuda dwells on its summit; Regents, deities, and Rishis come there for the world's good; Vishnu performed severe austerities there to obtain a son.
Himavat hosts Garuda, Regents, deities, Rishis, and sites of austerity by Vishnu and Mahadeva, as well as Vyasa's teaching asylum.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXXXI / SECTION CCCXXXII / SECTION CCCXXXIII / SECTION CCCXXXIV; lines 60421-60506 confidence: high
Suka travels through the sky toward the north, sees joined summits of Himavat and Meru, one golden/yellow and one silver/white, and fearlessly strikes them so they split and he passes through.
The joined summits of Himavat and Meru form an impenetrable barrier that Suka cleaves and passes through during his upward/northward journey.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXXXII / SECTION CCCXXXIII / SECTION CCCXXXIV / SECTION CCCXXXV; lines 60519-60594 confidence: medium
Bhishma cites the old discourse of Narada and the Rishi Narayana; he says eternal Narayana took birth in the Krita age as Dharma's son in four forms: Nara, Narayana, Hari, and Krishna, and that Nara and Narayana went to Vadari for severe austerities.
Nara and Narayana perform severe austerities at the Himalayan retreat Vadari, and Narada travels from Meru and Gandhamadana to reach it.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXXXIII / SECTION CCCXXXIV / SECTION CCCXXXV / SECTION CCCXXXVI; lines 60647-60703 confidence: high
Narada, endowed with high yogic puissance, soars into the firmament, reaches Meru's summit, and rests briefly in a retired place.
Narada soars into the firmament and reaches the summit of Meru before seeing the remote sacred island.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXXXIII / SECTION CCCXXXIV / SECTION CCCXXXV / SECTION CCCXXXVI; lines 60705-60788 confidence: high
Seven Rishis—Marichi, Atri, Angiras, Pulastya, Pulaha, Kratu, and Vasishta—called Chitra-sikhandins, unite on Mount Meru and promulgate a treatise on duties and observances consistent with the four Vedas.
The seven Rishis unite on Meru, called the foremost of mountains, and promulgate a treatise on duties and observances consistent with the Vedas.
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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 60858-60941 confidence: medium
The three rishis perform thousands of years of penance, including standing on one foot, north of Meru on the shores of the Ocean of Milk, in order to behold Narayana in his own form.
The quest location is placed north of Meru, on the shores of the Ocean of Milk, and culminates at White Island where Narayana is revealed.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXXXVIII / SECTION CCCXXXIX / SECTION CCCXL / SECTION CCCXLI; lines 61671-61750 confidence: medium
Vaisampayana names Sumanta, Jaimini, Paila, himself, and Suka as Vyasa's five disciples; they study the Vedas with the Mahabharata as fifth on Meru, a foremost mountain inhabited by Siddhas and Charanas, and ask Vyasa the same doubt.
Meru is described as the foremost mountain inhabited by Siddhas and Charanas, and it is the place where Vyasa's disciples study the Vedas and raise their metaphysical doubt.
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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: low
Bhishma says Indra came with celestial forces in his car and saw Vritra before him like a mountain, five hundred Yojanas high and three hundred in circumference; the celestials feared him and Indra was struck with palsy.
Vritra is compared to a mountain and given enormous dimensions when he stands before Indra.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCLXXX / SECTION CCLXXXI / SECTION CCLXXXII / SECTION CCLXXXIII; lines 53352-53428 confidence: high
Bhishma introduces the origin of Fever and describes the Savitri summit of Meru as splendid, jewel-adorned, immeasurable, worshipped by all worlds, and inaccessible.
Mahadeva dwells on the Savitri summit of Meru, a splendid world-honored mountain summit, surrounded by gods, sages, river Ganga, and attendants.
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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 53512-53604 confidence: medium
Daksha arranges a sacrifice on the breast of Himavat in a sacred region inhabited by Rishis and Siddhas where the Ganges comes out of the mountains; the place is overgrown with trees and creepers and abounds with Gandharvas and Apsaras.
The sacrifice is placed on Himavat in a sacred region inhabited by Rishis and Siddhas where the Ganges issues from the mountains.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXXII / SECTION CCXXIII / SECTION CCXXIV / SECTION CCXXV; lines 46780-46893 confidence: medium
Vali says that when the sun withdraws from all sides and shines only upon Brahman's region in the middle of Sumeru, a great battle between gods and Asuras will recur and he will conquer.
Vali predicts that when the sun shines only upon Brahman's region in the middle of Sumeru, a renewed battle between gods and Asuras will occur.
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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: medium
Brahman, accompanied by regenerate sages, proceeds to a delightful jewel-adorned summit of Himavat, forested with flowering trees, where stars seem to rest like lotuses, and stays there for the business of the world.
Brahman and sages go to a jewel-adorned summit of Himavat and remain there to accomplish the business of the world before the sacrifice.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CLXXIX / SECTION CLXXX / SECTION CLXXXI / SECTION CLXXXII; lines 42369-42428 confidence: medium
Bhishma cites an old narrative of Bhrigu's sacred words to Bharadwaja; Bhrigu is seen blazing with energy and splendour while seated on the Kailasa summit.
The old teaching is introduced with Bhrigu seated on the Kailasa summit while Bharadwaja addresses him.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CLXXIX / SECTION CLXXX / SECTION CLXXXI / SECTION CLXXXII; lines 42430-42473 confidence: medium
Bhrigu replies that the Earth is called the Lotus, that it was made as a seat for the form of Manasa that became Brahman, that Sumeru became the heaven-reaching pericarp of the Lotus, and that the Lord of the Universe created all worlds from within it.
Sumeru reaches heaven and becomes the pericarp of the Earth-Lotus, within which the Lord of the Universe creates all worlds.
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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: low
Bharadwaja asks how the puissant Brahman residing within Meru created diverse kinds of objects.
Bharadwaja identifies Brahman as residing within Meru.
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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 36163-36196 confidence: medium
Vasuhoma goes to Munjaprishtha; the spot is esteemed by Pitris and celestial Rishis, lies on a peak of Himavat near golden mountains, and is linked with Rama under a banian, Rudra, and Rishis of rigid vows.
Munjaprishtha is on a peak of Himavat, esteemed by Pitris and celestial Rishis, associated with Rama, and called a favorite haunt of Rudra.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION XI / SECTION XII / SECTION XIII / SECTION XIV; lines 25317-25394 confidence: medium
Draupadi says the king formerly swayed Jambu, Kraunchadwipa west of great Meru, Sakadwipa east of great Meru, Bhadraswa north of Meru, the ocean, and sea-begirt islands with populous provinces.
The king's prior dominion is described through regions placed around the great Meru, with ocean and sea-begirt islands also named.
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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 3547-3630 confidence: medium
Earth is made the car; Mandara, Ganga, directions, constellations, Krita age, Vasuki, Himavat, Vindhya, Udaya, Asta, and Ocean are made parts or ornaments.
Mandara, Himavat, Vindhya, Udaya, Asta, and Meru are made into axle, structural supports, wheels, and flagstaff of the car.
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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 4364-4447 confidence: medium
Karna describes a single shaft in one quiver: keen-mouthed, blood-drinking, winged, oiled, adorned, kept amid sandal dust, long worshipped, snake-like, poisonous, fierce, and capable of piercing armor, bones, and Meru.
Karna says that, if inspired with wrath, he could pierce even the mighty mountains of Meru with the shaft.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CLV / SECTION CLVI / SECTION CLVII / SECTION CLVIII; lines 22818-22901 confidence: medium
Gandharvas, Apsaras, deities, Rakshasas, singers, Brahmanas, and priests praise or offer to Krishna; deities headed by Indra praise him after he lifts Govardhana to protect cowherds from Indra’s showers.
Krishna lifts the Govardhana mountains to protect Brindavana’s cowherds from Indra’s incessant showers.
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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 24197-24309 confidence: medium
Krishna performs penances to gratify Mahadeva and obtain a son; one note names Pradyumna begotten upon Rukmini, while another says the son obtained on Himavat was Samva and suggests two adorations as a possible harmonization.
Krishna's austere penance is located on the breast of Himavat and directed toward gratifying Mahadeva.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CLXVI / SECTION CLXVII / SECTION CLXVIII / FOOTNOTES; lines 26515-26635 confidence: medium
Vasudeva is Narayana and Arjuna is Nara; Nara and Narayana practiced severe penances at Vadari on Himavat for many thousand years, and Vyasa later used Vadari as his retreat.
Vasudeva/Narayana and Arjuna/Nara are linked to severe penance at Vadari on Himavat for many thousand years.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CXLV / SECTION CXLVI / SECTION CXLVII / SECTION CXLVIII; lines 20903-20948 confidence: medium
After Mahadeva's speech, roars, thunder, lightning, blue and thick clouds, pure rain-water, and darkness appear; the compass points cannot be distinguished, and the Rishis no longer see Mahadeva's ghostly beings on the sacred celestial mountain.
A sacred and eternal celestial mountain is the setting for thunder, lightning, rain, darkness, vanishing ghostly beings, and the Rishis' amazement at the wonder.
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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 21178-21261 confidence: medium
The deity 'held on his back, in the form of the vast tortoise, the huge mountain, Mandara,' used as a 'churning staff' when deities and Asuras churned 'the great ocean' for hidden valuables.
The deity supports Mandara as a tortoise during ocean churning and, in an alternative gloss, holds up Govardhana to protect denizens.
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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
Narada says Mahadeva, with the bull for his device, practiced severe penances on the sacred mountains of Himavat, a resort of Siddhas and Charanas, amid herbs, flowers, Apsaras, and ghostly beings.
Mahadeva practices severe penances on Himavat, a sacred mountain inhabited by Siddhas, Charanas, divine groups, ascetics, and celestial beings.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION I / SECTION II / SECTION III / SECTION IV; lines 27037-27095 confidence: medium
Marutta goes to Mount Meru north of Himavat to celebrate a sacrifice, has thousands of shining golden vessels and other ritual items made, and performs rites on a huge golden hill.
Marutta’s sacrifice is set at Mount Meru on the northern side of Himavat and on a huge golden hill.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LVI / SECTION LVII / SECTION LVIII / SECTION LIX; lines 31496-31548 confidence: medium
Krishna arrives when the Raivataka festival has begun; the hill is adorned with jewels, gems, gold garlands, flower festoons, Kalpa-like trees, and golden lamp-poles.
Raivataka is represented as a richly adorned mountain with sacred abodes, heavenly comparisons, and a direct simile to Meru.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION V / SECTION VI / SECTION VII / SECTION VIII; lines 27332-27392 confidence: high
Samvarta identifies Munjaban as a Himalayan peak where Mahadeva practices austerities, accompanied by Uma, armed with a trident, surrounded by goblins, and residing among trees, caves, and rugged peaks.
The passage presents Munjaban as a Himalayan peak where Mahadeva resides, divine and spirit beings assemble in worship, ordinary sight cannot grasp the mountain's form, and ordinary afflictions such as hunger and death do not occur.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XCIX / SECTION C / SECTION CI / SECTION CII; lines 14976-15082 confidence: medium
Gautama names Mandakini of Vaisravana, where Gandharvas, Yakshas, and Apsaras dwell with dances and music; Dhritarashtra describes hospitable householders as adorning Mandakini of Kuvera but says he will go higher.
The dialogue names delightful flowered woods on the summit of Meru with celestial music and Jamvu trees, and also describes other celestial groves inhabited by Gandharvas and Apsaras.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XI / SECTION XII / SECTION XIII / SECTION XIV; lines 1854-1937 confidence: medium
The asylum is on Himavat, honored by deities and righteous beings, and is so affected by ascetic energy that mongoose and snake and tiger and deer play like friends.
The asylum is on Himavat, honored by deities, and described as the place where the divine Master dwells with his spouse.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XI / SECTION XII / SECTION XIII / SECTION XIV; lines 2225-2308 confidence: medium
All animate and inanimate existence is said to have flowed from Maheswara; Mahadeva is said to reside in Bhu, Bhuva, Swah, Maha, Lokaloka, islands, Meru, happiness-yielding things, and the hearts of all creatures.
Mahadeva is said to reside in the mountains of Lokaloka and Meru, and a mountain of gold springs from his seed.
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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 3361-3444 confidence: medium
The deity transcends destruction, dwells on mount Kailasa, is unattached like Space, and has a thousand arms.
The deity is explicitly said to dwell on mount Kailasa.
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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 3782-3866 confidence: medium
The addressee resides on Kailasa and goes to Himavat, washes away things like a mighty current, makes lakes and natural waters, has infinite knowledge and blessings, and is identified with merchant, carpenter, world tree, named trees, herbs, grain, and conclusions about Vedas and Grammar.
The addressee is said to reside on Kailasa and go to Himavat.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XIV / SECTION XV / SECTION XVI / SECTION XVII; lines 3867-3950 confidence: medium
The deity's home is on Kailasa; he is attached to penances, honored by hymns, dances with vast strides, is adored by Apsaras, owns a bull standard, is the mountains of Meru, roves on their summits, and is explainable through preceptor-to-disciple instruction while indescribable in words.
The deity's home is placed on Kailasa, and the deity is identified with the mountains of Meru and with roaming their summits.
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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 4094-4141 confidence: medium
The addressed being is identical with creation, rescues creatures from death by granting Emancipation, cleanses all including Brahma, has the form of bulls and horned animals, is fond of mountain summits, and is identified with Saturn and Kuvera, chief of the Yakshas.
The addressed being is fond of mountain summits and is lord of immobile things in the form of Himavat and Meru.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XLI / SECTION XLII / SECTION XLIII / SECTION XLIV; lines 30134-30186 confidence: medium
Plaksha, Brahma, Vishnu, Meru, the east, Ganga, the ocean, Iswara, and the householder mode of life are described as first, superior, supreme, or foremost.
The great Meru is named the first-born among mountains.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XVI / SECTION XVII / SECTION XVIII / SECTION XIX; lines 4468-4550 confidence: medium
After Ashtavakra asks what he will see, Vadanya describes the route: beyond the dominions of the lord of Treasures, across Himavat, to the plateau where Rudra resides.
The route leads across Himavat to a plateau where Rudra/Mahadeva dwells, surrounded by supernatural beings, and to Mahaparswa heights where deities and humans adored Mahadeva.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XVI / SECTION XVII / SECTION XVIII / SECTION XIX; lines 4552-4634 confidence: medium
Bhishma says Ashtavakra sets out northward, reaches the Himavat mountains peopled by Siddhas and Charanas, bathes in the sacred Vahuda, offers water oblations, spreads Kusa grass, and rests overnight.
The route passes through Himavat, Kailasa, Mandara, and golden mountains, and beyond them lies the region where Mahadeva has taken residence; Ashtavakra reverently circumambulates the holy spot and mountain.
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The Markandeya Purana ASTEOLOGICAL APPLICATIONS. / CANTO LVni. / Canto LIX. / CANTO LIX.; lines 21003-21129 confidence: medium
Bhadrasva is east of Deva-kuta and has five named mountain ranges, many smaller mountains, and rivers carrying cold water.
Each continent is described through named mountain ranges, numerous hills, and rivers that structure its geography.
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The Markandeya Purana CANIO LIII. / CANTO IIT. / CANTO LT. / Canto LY.; lines 15284-15398 confidence: high
Markandeya tells a brahman of four forests on Mandara and other mountains, naming Caitra-ratha, Nandana, Vaibhraja, and Savitra, and four lakes around Meru: Arunoda/Amunoda, Manasa, Sitoda, and Maha-bhadra.
Meru is the organizing center for forests, lakes, countries, and extensive mountain lists in the four directions.
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The Markandeya Purana CANTO CXX?II. / AVIKSHIT BBFUSEB TO BE KING. / CANTO CXXYIIL / MASUTTA BECAME KING.; lines 35875-36005 confidence: medium
The golden mountain Yunjava is frequented by the gods; Samvarta strikes down its summit and carries it off for Marutta.
The golden mountain Yunjava is frequented by gods, and its summit is carried off by Samvarta for Marutta before the king’s realm is made golden.
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The Markandeya Purana CANTO IIT. / CANTO LT. / Canto LY. / Canto LVI.; lines 15401-15563 confidence: medium
The Ganges issues from Narayana's foot, enters the moon, is connected with purification by the sun's rays, falls on Meru, and divides into four streams.
The Ganges issues from a divine source, enters the moon, falls on Meru, and divides into streams from that mountain setting.
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The Markandeya Purana CANTO IIT. / CANTO LT. / Canto LY. / Canto LVI.; lines 15401-15563 confidence: high
The eastern stream Sita flows through named forest, lake, and mountains, descends from Bhadrasva, and enters the ocean.
The Ganges divides into four streams flowing east, south, west, and north through named regions toward oceans.
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The Markandeya Purana Canto LIII. / CANIO LIII. / CANTO IIT. / CANTO LT.; lines 15266-15281 confidence: medium
Gaudlia-madaTiaj are described as elephant-sized, falling on a mountain; from their juice springs the Jambti river, containing Jambd-nada gold, passing around Meru into Jambd-mdla, where people drink it.
The river is described as passing around Meru after arising at a mountain.
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The Markandeya Purana Canto LIl. / Canto LIII. / CANIO LIII. / CANTO IIT.; lines 15141-15263 confidence: high
Meru is described as a golden mountain in the middle of Ilavrita, with height, depth, breadth, summit breadth, cup-like shape, four colored sides, and caste placements.
Meru is a golden mountain placed in the middle of Ilavrita, with immense dimensions and associated divine courts.
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The Markandeya Purana CANTO LIX. / Canto LX. / CANTO Ml. / GAHTO MI.; lines 21339-21503 confidence: medium
The mountain is described with torrents, dancing peacocks, birds, bees, flowering trees, and perfumed breezes; after viewing Hima-vat, the young brahman resolves to go home.
Hima-vat is repeatedly described as beautiful, difficult of access, full of music, fragrance, water, birds, and delights, and later as the land of the thirty gods.
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The Markandeya Purana CANTO Ltl. / Canto LIl. / Canto LIII. / CANIO LIII.; lines 15036-15138 confidence: medium
Jambu-dvipa is described as circular, one hundred thousand yojanas in breadth and length, with seven mountain ranges including Himavat, Hema-kuta, Meru, Nila, Sveta, and Sringin; the text includes a footnote about one mountain name.
Jambu-dvipa is described through seven mountain ranges including Meru.
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The Markandeya Purana CANTO LVIII. / COUNTRIES AND RACES IN SOUTH INDIA. / CANTO LVin. / COUNTRIES AND RACES IN WESTERN INDIA.; lines 19939-19993 confidence: low
The note says Hema-sringa is described as the portion of Himavat from which the Ganges formerly issued, while Hema-kuta was near the rivers Nanda and Apara-nanda and between the sources of the Ganges and Kausiki.
The note describes Hema-sringa as a portion of Himavat from which the Ganges formerly issued.
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The Markandeya Purana CANTO LVni. / Canto LIX. / CANTO LIX. / Canto LX.; lines 21132-21224 confidence: high
Ilavrita is the middle continent of Meru; the sun does not burn there, people do not decay or grasp selfishly, Meru’s lustre is associated with celestial rays, inhabitants have lotus-like traits and long life, and great Meru stands in a central expanse.
Ilavrita is described as the middle continent of Meru, with a central expanse and the great mountain Meru located there; celestial rays are linked to Meru’s lustre.
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The Markandeya Purana CANTO LXXXIL / THE GODDESS SLAUGHTERS THE ASURA ARMIES. / CANTO LXXSOl. / Canto LXXXIII. i; lines 26073-26103 confidence: medium
The rishi speaks; Cikshura, a great Asura general, sees the army being slaughtered, advances angrily against Ambika, and showers her with arrows, compared to rain on Mount Meru’s summit.
The passage compares the arrow shower to a cloud deluging Mount Meru’s summit with rain.
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The Markandeya Purana CANTO TV. / CAHTO IV. / Canto V. / CANTO V.; lines 1160-1261 confidence: medium
The Earth, distressed by the weight of Danavas and Daityas born among men with numerous armies, goes to Meru, the abode of the gods, and asks the thirty gods to devise tranquillity for her.
Earth goes to the summit of Meru, described as the abode of the heaven-dwelling gods, to make her appeal.
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The Markandeya Purana COUNTRIES AND RACES IN WESTERN INDIA. / CANTO LVin. / por Aindra-wiiilam. read Aindram wi^Iam.'Aindraisthe same as Jyeshthd. / CANTO LYin.; lines 20323-20376 confidence: medium
The catalogue lists the mountains Kailasa, Hiraa-vat/Himavat, Dhanush-mat, and Vasu-mat, together with the Krauncas, Kurus, and Vakas.
The passage lists Kailasa, Himavat, Dhanush-mat, Vasu-mat, and notes the Kraunca mountain group in relation to Manasa and Himalayan geography.
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The Markandeya Purana FAMOUS HILLS IN INDIA. / CAITTO LYIT. / CANTO LVIT. / FAMOUS RIVERS IN INDIA.; lines 16097-16143 confidence: low
“FAMOUS RIVERS IN INDIA. ... wbich flow from the slopes of Hima-vat, O brahmaTi.”
The passage describes famous rivers as flowing from the slopes of Hima-vat.
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The Ramayan of Valmiki BOOK IV. / Canto V. The League. / Canto VI. The Tokens. / Canto XI. Dundubhi.; lines 38576-38643 confidence: medium
Ocean names the Lord of Hills, King of Snows, with hermits, forests, divine kinship, caves, torrents, and cascades.
The Lord of Hills or King of Snows is personified, associated with divine kinship, caves, forests, torrents, cascades, and a hermit's calm retreat.
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The Ramayan of Valmiki Canto CXIX. The Forest. / BOOK III. / Canto I. The Hermitage. / Canto V. Sarabhanga.; lines 26886-27059 confidence: medium
Rama, Sita, Lakshmana, and sages pass through woods and rivers to a mountain like Meru; the hermitage has fruiting trees, bark garments, a cottage, and a dust-besmeared hermit with a lotus.
The journey to Sutikshna’s hermitage culminates in a fair bright mountain explicitly compared to lofty Meru.
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The Ramayan of Valmiki Canto I. The Heir Apparent. / Canto VI. The City Decorated. / Canto IX. The Plot. / Canto XV. The Preparations.; lines 12189-12347 confidence: medium
Rāma’s palace is described as bright and vast, like Mount Kailāsa and Indra’s abode, with high doors, porches, golden statues, gemmed porticoes, pearls, jewels, scents, birds, and brightness like sun and moon; it is also compared to Kuvera’s abode.
Rāma’s palace is compared to Mount Kailāsa, Meru, Indra’s abode, Kuvera’s abode, and halls for sky dwellers.
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The Ramayan of Valmiki Canto I. The Hermitage. / Canto V. Sarabhanga. / Canto VIII. The Hermitage. / Canto XI. Agastya.; lines 27704-27812 confidence: high
The southern realm is said to admit no fiend; Vindhya bows its humbled crest at Agastya’s behest when it would halt the Lord of Day’s journey.
Vindhya, called the best of hills, bows its crest at Agastya’s command when it would obstruct the Lord of Day’s journey.
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The Ramayan of Valmiki Canto L. The Enchanted Cave. / Canto LII. The Exit. / Canto LXIV. The Sea. / Canto LXV. The Council.; lines 44554-44719 confidence: medium
The speaker calls Hanumán the sure hope of the rest and urges him to rise and spring over the ocean, comparing the exploit to one who stepped through earth and sky.
Hanumán is urged to perform an exploit compared with one who stepped through earth and sky; he then declares he can circle Meru and move through sky, sea, and sun-path.
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The Ramayan of Valmiki Canto LII. The Exit. / Canto LXIV. The Sea. / Canto LXV. The Council. / BOOK V.(787); lines 44748-44920 confidence: medium
Maináka says mountains once flew with wings, but Indra cut their pinions; the Wind saved Maináka by placing him under the ocean, preserving his wings.
Maináka recounts that mountains once flew on wings until Indra cut their pinions, while the Wind preserved Maináka’s wings under the ocean.
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The Ramayan of Valmiki Canto LVIII. The Feast Of Honey. / Canto LXV. The Tidings. / BOOK VI.(895) / Canto IV. The March.; lines 48588-48746 confidence: medium
The lords dismiss Rávan’s fear, describe his army, and recall his victories over the Serpent-Gods, Mount Kailása, Kuvera and Yakshas, his taking of the magic car, and Maya’s marriage alliance through his daughter.
Rávan is praised for scaling Mount Kailása and overthrowing Kuvera and the Yaksha crew in a mountain citadel.
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The Ramayan of Valmiki Canto LXXV. The Abjuration. / Canto LXXVI. The Funeral. / Canto LXXVII. The Gathering Of The Ashes. / Canto LXXX. The Way Prepared.; lines 21427-21513 confidence: medium
Altars are placed near the waterworks, and the route is adorned with plaster, trees, banners, birds, sandal-water, and flowers; the host's imperial road is compared to the Gods' heavenly pathway.
Bharat's camp and road are compared to Mandar, heavenly cars, Indra's metropolis, the Gods' heavenly pathway, and a moonlit, star-filled sky.
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The Ramayan of Valmiki Canto LXXXII. The Departure. / Canto LXXXIII. The Journey Begun. / Canto LXXXV. Guha And Bharat. / Canto XC. The Hermitage.; lines 23088-23203 confidence: medium
The hill is described with birds, lofty summits, many mineral colors, crystal and topaz-like brilliance, and wild animals including bear, tiger, hyena, deer, and antelope.
Chitrakuta is presented as a richly colored, elevated, celestial-inhabited, water-bearing, luminous mountain surpassing ideal northern and named realms in beauty.
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The Ramayan of Valmiki Canto LXXXII. The Departure. / Canto LXXXIII. The Journey Begun. / Canto LXXXV. Guha And Bharat. / Canto XC. The Hermitage.; lines 23088-23203 confidence: medium
The son of Raghu dwells there, loves hill and wood, pleases his Videhan spouse by showing Chitrakuta, and is likened to Indra showing Swarga to Śachí.
Chitrakuta is portrayed with sky-cleaving peaks, shining minerals, celestial beings, waters, caves, night fire, and comparison to heavenly or ideal realms.
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The Ramayan of Valmiki Canto XL. The Army Of The East. / Canto XLI. The Army Of The South. / Canto XLII. The Army Of The West. / Canto XLIII. The Army Of The North.; lines 43033-43125 confidence: medium
At Kailasa stands a gold-decked palace made for King Kuvera; lotus waters with swans and mallards are visited by Apsarases, and Vaisravana lives there with the Guhyakas.
Kailasa holds a divine palace and lord, while Somagiri rises from the northern deep and lights a sunless realm where Brahma dwells.
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The Ramayan of Valmiki Canto XL. The Army Of The East. / Canto XLI. The Army Of The South. / Canto XLII. The Army Of The West. / Canto XLIII. The Army Of The North.; lines 43033-43125 confidence: high
The searchers must cross a bare, lifeless, hundred-league waste until they reach Kailasa's glittering height.
Kailasa holds Kuvera's palace, Krauncha contains a fearful pass, and Somagiri rises from the northern deep to light a sunless realm.
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The Ramayan of Valmiki Canto XL. The Cleaving Of The Earth. / Canto XLI. Kapil. / Canto XLV. The Quest Of The Amrit. / Canto XLVII. Sumati.; lines 6396-6572 confidence: low
Diti asks Indra that the blighted bud cleft into seven become seven fair spirits, Maruts or gods of storms, assigned to heavenly regions and the lower air.
The requested Maruts are assigned to Brahmā’s sphere, Indra’s sphere, the lower air, and unbounded space, and are said to range through the three worlds.
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The Ramayan of Valmiki Canto XLII. The Army Of The West. / Canto XLIII. The Army Of The North. / Canto XLIV. The Ring. / Canto XLV. The Departure.; lines 43170-43265 confidence: medium
The Vánars depart rapidly; Śatabal goes north, Hanumán with Angad and Tára’s multitude goes south, Vinata goes east, and Susheṇ goes west.
The passage highlights the King of Mountains cleaving the sky and names major mountains including Asta, Himaván, Meru, Malaya, Vindhya, and Rishyamúka.
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The Ramayan of Valmiki Canto XLIV. The Night. / Canto L. The Broken Spell. / Canto LX. Kumbhakarna Roused. / Canto LXXIV. The Medicinal Herbs.; lines 54549-54683 confidence: medium
Jambavan tells Hanuman to fly over the sea to Himalaya, where Kailasa and Rishabh stand, and to find between them a radiant mountain clothed with rare herbs.
The herb-bearing mountain is located among Himalayan sacred peaks and near divine abodes, and it contains radiant plants of sovereign healing power.
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The Ramayan of Valmiki Canto XLIV. The Night. / Canto L. The Broken Spell. / Canto LX. Kumbhakarna Roused. / Canto LXXIV. The Medicinal Herbs.; lines 54549-54683 confidence: medium
Hanuman searches for the herbs, but they hide from him; he angrily threatens the mountain and tears away its huge head with its life, snakes, elephants, and golden ore.
Unable to identify the hidden herbs, Hanuman tears away the mountain’s peak and carries it back to the battlefield.
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The Ramayan of Valmiki Canto XXIX. The Celestial Arms. / Canto XXXI. The Perfect Hermitage. / Canto XXXIII. The Sone. / Canto XXXIV. Brahmadatta.; lines 5320-5394 confidence: medium
The sage recounts Gangá’s birth: Himálaya, lord of mountains, and Mená, offspring of the will of Meru, have two daughters, elder Gangá and younger Umá.
Himálaya is lord of mountains and father of Gangá and Umá; Meru, the everlasting hill, is linked to Mená’s origin.
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The Ramayan of Valmiki Canto XXVI. The Coronation. / Canto XXVIII. The Rains. / Canto XXXI. The Envoy. / Canto XXXVII. The Gathering.; lines 42237-42366 confidence: medium
As the Vanaras travel to rouse distant forces, they see a wondrous tree on a Himalayan summit; that sacred height is described as the place of Mahesvar's glorious rite, witnessed by the gods in heaven.
A Himalayan summit is described as a sacred height where Mahesvar's rite was performed before the gods, and miraculous plants grow there.
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The Ramayan of Valmiki Canto XXVI. The Coronation. / Canto XXVIII. The Rains. / Canto XXXI. The Envoy. / Canto XXXVII. The Gathering.; lines 42237-42366 confidence: medium
On the way, the envoys see a wondrous tree on Himálaya’s summit, a sacred height where Maheśvar’s glorious rite had been performed and witnessed by every god in heaven.
A wondrous tree and bright plants grow on Himálaya’s sacred summit at the site of Maheśvar’s rite, producing Amrit-like fruit that removes hunger for a lunar month.
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The Ramayan of Valmiki Canto XXVIII. The Chieftains. / Canto XXXI. The Magic Head. / Canto XXXVII. Preparations. / Canto XXXVIII. The Ascent Of Suvela.; lines 51503-51674 confidence: medium
The chiefs reach Suvela's head and gaze on Lanka, seeing gates, ramparts, hosts skilled in war, and giant defenders; they shout defiance.
Ravana's city is placed on Trikuta's summit, and the allied force views it from mountain heights.
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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: high
A triple-headed golden palm rises from the mountain crest as a divine measuring rod; the golden eastern steep and peak Saumanas are associated with Vishnu’s first step through the universe and second step on Meru.
The eastern mountain is linked to the sun’s rising, heaven and earth’s eastern gate, divine light, and Vishnu’s cosmic stride.
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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: high
The eastern steep shines with gold and golden trees; the Saumanas peak rises there, and Vishnu placed his first step there when pacing through the universe and his second on Meru’s crest.
The eastern golden mountain and Saumanas rise to the sky, are linked with Vishnu’s cosmic steps and Meru, illuminate Sudarshandwip, and mark the place where the sun ascends and the journey ends.
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The Ramayan of Valmiki Canto XXXI. The Envoy. / Canto XXXVII. The Gathering. / Canto XL. The Army Of The East. / Canto XLI. The Army Of The South.; lines 42772-42919 confidence: medium
Mahendra is described as planted in the sea by Agastya's decree, glowing gold, resisting the waves, covered with blooming creepers and trees, and visited by Yakshas, gods, heavenly maids, and Indra's presence.
Multiple mountains structure the route; Mahendra is planted in the sea and visited by divine beings, and the Flowery Hill is sun-bright, visited by saints and angels, and must be bowed to.
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The Ramayan of Valmiki Canto XXXI. The Envoy. / Canto XXXVII. The Gathering. / Canto XL. The Army Of The East. / Canto XLI. The Army Of The South.; lines 42772-42919 confidence: medium
Mahendra is planted in the sea by Agastya’s decree, rises with tinted and golden peaks against the waves, and is frequented by Yakshas, gods, heavenly maids, and Indra’s presence.
Mahendra, the Flowery Hill, Kunjar, and Rishabh are described as extraordinary mountains associated with divine beings, saints, Agastya, reverence, gems, or guarded trees.
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The Ramayan of Valmiki Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark. / Canto XLVI. The Halt. / Canto XLIX. The Crossing Of The Rivers.; lines 17922-18072 confidence: medium
Bharadvája recommends Chitrakúṭa ten leagues away: a holy, fair mountain where saints dwell, langurs and bears roam, sacred peaks inspire purity, and aged saints have won heavenly reward by devotion.
Chitrakúṭa is described as a holy mount with sacred peaks, saints, animals, woods, streams, and associations with purity and heavenly reward.
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The Ramayan of Valmiki Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark. / Canto XLVI. The Halt. / Canto XLIX. The Crossing Of The Rivers.; lines 18218-18358 confidence: medium
Rama addresses Sita and Lakshman, describing flowering trees, fruit, honeycombs, wild birds, elephants, and Chitrakuta’s peaks in the cloud, and says the holy shade will make them happy.
Chitrakuta is presented as a beautiful, nourishing, holy, water-supplied mountain setting where the exiles can dwell and Rama finds relief from sorrow.
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The Ramayan of Valmiki Canto XXXIII. The Colloquy. / Canto XLI. The Ruin Of The Grove. / Canto XLII. The Giants Roused. / Canto XLIII. The Ruin Of The Temple.; lines 47228-47324 confidence: low
The Wind-God’s son scales a temple high as Meru amid the ruined wood and declares himself the slave of Kośal’s King.
The temple is described as high as the hill of Meru.
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The Ramayan of Valmiki Canto XXXIX. The Sons Of Sagar. / Canto XL. The Cleaving Of The Earth. / Canto XLI. Kapil. / Canto XLV. The Quest Of The Amrit.; lines 6134-6289 confidence: high
They seized 'the Serpent King, / Vásuki, for their churning-string, / And Mandar’s mountain for their pole.'
The churning is performed with Mandar mountain as pole and Vasuki the Serpent King as string.
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The Ramayan of Valmiki Canto XXXIX. The Sons Of Sagar. / Canto XL. The Cleaving Of The Earth. / Canto XLI. Kapil. / Canto XLV. The Quest Of The Amrit.; lines 6134-6289 confidence: high
The rival bands plan to live immortal and youthful by churning the milky sea to free a life-bestowing drink; they seize Vásuki for the churning-string and Mandar mountain for the pole.
Vásuki is used as churning-string and Mandar mountain as pole in the churning of the milky sea.
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The Ramayan of Valmiki Canto XXXVII. The Gathering. / Canto XL. The Army Of The East. / Canto XLI. The Army Of The South. / Canto XLII. The Army Of The West.; lines 42922-43030 confidence: high
Sixty thousand golden hills are seen, brilliant like the morning sun, with King Meru, best of mountains, in their midst.
Meru is called king and best of mountains, surrounded by golden hills, granted day-and-night light by the sun, and approached by gods at evening.
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The Ramayan of Valmiki Canto XXXVII. The Gathering. / Canto XL. The Army Of The East. / Canto XLI. The Army Of The South. / Canto XLII. The Army Of The West.; lines 42922-43030 confidence: high
Sixty thousand golden hills are described, with King Meru in their midst. The sun granted Meru and its summits continual light and golden sheen for its divine inhabitants.
Meru is called king and best of mountains, receives perpetual light from the sun, and is approached by gods who worship the departing sun.
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The Ramayan of Valmiki CONTENTS / INVOCATION.(1) / BOOK I.(6) / OM.(8); lines 690-862 confidence: medium
Chitrakuta grows bright with Rama, Lakshman, and Sita and is compared to Meru’s sacred peaks shining with gods beneath them.
Chitrakuta is explicitly compared to Meru’s sacred peaks shining with divine presence.
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The Ramayan of Valmiki CONTENTS / INVOCATION.(1) / BOOK I.(6) / OM.(8); lines 690-862 confidence: medium
The exiles pass through woods, streams, and shade as Bharadvaja directs, reach Chitrakuta, make a cottage, live in bark and deerskin, and are compared to a bright divine scene at Meru's sacred peaks.
The Chitrakuta scene with Rama, Lakshman, and Sita is compared to Meru's sacred peaks shining with divine presence.
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The Ramayan of Valmiki FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 64572-64708 confidence: medium
Some mountains are called fabulous or unidentified; Sugrīva’s list is said to range from Kailās, Kuvera’s residence, to Mahendra, and from the eastern sunrise mountain to the western sunset mountain.
The notes locate sacred or fabulous mountains, a stellar station of Vishṇu, seven concentric seas, and Śiśir projecting from Meru.
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The Ramayan of Valmiki FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 64572-64708 confidence: medium
Sugríva is said to include mountains from Kailás, residence of Kuvera, to Mahendra, and from the eastern sunrise mountain to the western sunset mountain.
The notes connect mountains with divine residence, sunrise and sunset boundaries, Meru, and a ridge projecting from Meru.
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The Ramayan of Valmiki FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 64710-64863 confidence: high
Jambudwīpa is the central continent; at its centre is golden Meru, crowned by the great city of Brahmā.
Meru is described as a golden mountain at the centre of Jambudwīpa, crowned by Brahmā’s city.
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The Ramayan of Valmiki FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 64710-64863 confidence: high
Meru is mentioned with a northern ridge; Jambudwípa is central among seven continents, with golden Meru at its center and Brahmá's city on its summit.
Meru is described as a golden mountain at the center of Jambudwípa, crowned by Brahmá's city.
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The Ramayan of Valmiki FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 64865-64999 confidence: high
Meru stands in the centre of Jambudwipa and the earth; the sun travels round the world keeping Meru on his right, producing relative regions of light and darkness.
Meru is described as the centre of Jambudwipa and the earth, while the sun travels around it.
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The Ramayan of Valmiki FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 64865-64999 confidence: high
Meru stands at the center of Jambudwípa and the earth; the sun travels around the world keeping Meru on its right, with light and darkness described relative to Meru and the observer.
Meru is explicitly located at the center of Jambudwípa and the earth, and the sun's circuit is described in relation to it.
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The Ramayan of Valmiki FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 64865-64999 confidence: medium
A mountain in the eastern Himalaya was torn asunder and a pass formed by the War-God Kártikeya and Paraśuráma.
A mountain is said to have been torn asunder by Kártikeya and Paraśuráma, forming a pass.
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The Ramayan of Valmiki FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 65001-65150 confidence: medium
The Sea is said to derive its name from Sagar; Kritu is the golden age; parvata means mountain and in the Vedas cloud, so later mythology has mountains replacing clouds as objects of Indra's attacks; the feathered king is Garuda.
Parvata is said to mean both mountain and cloud, and later mythology is said to substitute mountains for clouds as Indra's targets.
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The Ramayan of Valmiki FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 65549-65703 confidence: medium
Ravan once upheaved and shook Mount Kailasa, Siva and Uma’s favored dwelling, and was cursed by the offended goddess.
Mount Kailasa is identified as Siva’s favored dwelling, and Ravan once upheaved and shook it, provoking a curse.
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The Ramayan of Valmiki FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 65549-65703 confidence: medium
Rávaṇ upheaved and shook Mount Kailása, favorite dwelling of Śiva and Umá, and was cursed by the offended Goddess.
Rávaṇ upheaves and shakes Mount Kailása, the favorite dwelling of Śiva and Umá, and is cursed by the offended Goddess.
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The Ramayan of Valmiki H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 62092-62214 confidence: high
Mount Meru, like Kailāsa, is placed in lofty regions north of the Himālayas; Meru and Kailāsa are called the two Indian Olympi and celebrated in Indian traditions and myths.
Meru and Kailāsa are described as lofty northern mountains celebrated in Indian traditions and myths.
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The Ramayan of Valmiki H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 62092-62214 confidence: high
Mount Meru and Kailasa are placed in lofty regions north of the Himalayas, celebrated in Indian traditions and myths, and called the two Indian Olympi.
Meru and Kailasa are celebrated in Indian myths and traditions and compared to the Indian Olympi.
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The Ramayan of Valmiki H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 62817-62940 confidence: medium
Agastya is described as a mythic personage found in many nations; the Vindhyan mountains prostrated before him; he is regent of Canopus and later friend and helper of Ráma.
Agastya is described as a mythic personage tied to cosmogonical or astronomical ideas, with mountains prostrating before him and with association to Canopus.
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The Ramayan of Valmiki H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 62817-62940 confidence: medium
Agastya is described as a mythic personage tied to cosmogonical or astronomical notions; the Vindhyan mountains prostrated before him, and he is regent of Canopus.
Agastya is framed as a mythic personage with cosmogonical or astronomical associations, linked to Canopus, and the Vindhyan mountains are said to prostrate before him.
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The Ramayan of Valmiki H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 63467-63548 confidence: medium
A mountain is said to lie to the east of Meru.
A note identifies a mountain as lying to the east of Meru.
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The Ramayan of Valmiki SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE. / ADDITIONAL NOTES.; lines 57936-58038 confidence: high
In the tortoise avatar Vishnu supports Mount Mandara at the ocean bottom while gods and demons use Vasuki as a rope to churn the waters for amrita and other sacred things.
Mount Mandara is used as an axis and Vasuki as a rope while gods and demons churn the ocean for amrita and other sacred things.
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The Ramayan of Valmiki SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE. / ADDITIONAL NOTES.; lines 57936-58038 confidence: high
In the tortoise avatar, Vishnu supports Mount Mandara at the bottom of the ocean while gods and demons twist Vasuki around the mountain as a rope and churn the waters for amrita and fourteen sacred things.
Kurma supports Mount Mandara while gods and demons use Vasuki as a rope to churn the waters and recover amrita and sacred things.
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The Ramayan of Valmiki SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE. / ADDITIONAL NOTES.; lines 58112-58192 confidence: medium
The note describes avatár examples: a gigantic tortoise sustaining Mount Mandar in the ocean, a fish recovering the lost Veda from the sea and saving mankind from waters, and an avatár effected through a mysterious vase and magic liquor.
The passage describes a gigantic tortoise sustaining Mount Mandar from sinking in the ocean.
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The Ramayan of Valmiki SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE. / ADDITIONAL NOTES.; lines 58112-58192 confidence: medium
Examples include a gigantic tortoise sustaining Mount Mandar in the ocean and a fish raising the lost Veda from the sea and saving mankind from waters.
An avatár takes the form of a gigantic tortoise that sustains Mount Mandar from sinking in the ocean.
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The Ramayan of Valmiki THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES / ILIAD. XVII. 426.; lines 64029-64181 confidence: high
The note identifies a mountain used by the gods as a churning stick at the Churning of the Ocean.
A mountain is described as the object used by the gods as a churning stick at the Churning of the Ocean.
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The Ramayan of Valmiki THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES / ILIAD. XVII. 426.; lines 64029-64181 confidence: high
A mountain is identified as the one used by the Gods as a churning stick at the Churning of the Ocean.
A mountain is identified as the implement used by the Gods in the Churning of the Ocean.
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The Rámáyan of Válmíki, translated into English verse BOOK IV. / Canto V. The League. / Canto VI. The Tokens. / Canto XI. Dundubhi.; lines 38574-38641 confidence: low
Ocean says he cannot fight Dundubhi and sends him to the Lord of Hills, the King of Snows, described with hermits, forests, Śankar's queen as child, deep caves, torrents, and cascades.
The Lord of Hills is personified, associated with hermits, caves, torrents, forests, and a divine kinship reference, and declares himself a hermits' calm retreat unfit for war.
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The Rámáyan of Válmíki, translated into English verse Canto I. The Heir Apparent. / Canto VI. The City Decorated. / Canto IX. The Plot. / Canto XV. The Preparations.; lines 12187-12345 confidence: medium
Ráma’s palace is described as bright and vast like Mount Kailása and Indra’s abode, with high doors, porches, golden statues, gems, pearls, fragrant woods, birds, gold sculptures, and comparisons to Meru, the sun and moon, and Kuvera’s abode.
Ráma’s palace and halls are described through comparisons to Mount Kailása, Meru, Indra’s abode, Kuvera’s abode, and dwellings of sky-beings.
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The Rámáyan of Válmíki, translated into English verse Canto I. The Hermitage. / Canto V. Sarabhanga. / Canto VIII. The Hermitage. / Canto XI. Agastya.; lines 27702-27810 confidence: medium
Rāma says Vindhya tried to halt the Lord of Day’s journey and bowed its crest permanently at Agastya’s behest; Agastya’s blessed home stands where gentle woodland creatures roam.
Vindhya, called the best of hills, attempts to stay the journey of the Lord of Day and bows at Agastya’s command.
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The Rámáyan of Válmíki, translated into English verse Canto LII. The Exit. / Canto LXIV. The Sea. / Canto LXV. The Council. / BOOK V.(787); lines 44746-44918 confidence: medium
Maináka says that in the Krita age hills and mountains flew with wings; Indra cut their pinions with his bolts, but the Wind saved Maináka under the ocean, preserving his wings.
Maináka recounts that mountains once flew on wings, that Indra cut their wings, and that the Wind hid Maináka beneath the ocean so his wings survived.
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The Rámáyan of Válmíki, translated into English verse Canto LVIII. The Feast Of Honey. / Canto LXV. The Tidings. / BOOK VI.(895) / Canto IV. The March.; lines 48586-48744 confidence: medium
The counsellors recall Rávan slaying Serpent-Gods, scaling Mount Kailása, overthrowing Kuvera and his Yakshas, and obtaining the magic car after the fall of a mountain citadel.
The counsellors say Rávan scaled Mount Kailása, overthrew Kuvera and the Yakshas, and gained the magic car after Kuvera’s servants fell in a mountain citadel.
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The Rámáyan of Válmíki, translated into English verse Canto LXXV. The Parle. / Canto LXXVI. Debarred From Heaven. / BOOK II. / Canto I. The Heir Apparent.; lines 9955-10118 confidence: medium
Lords of men from all directions, including Aryan and stranger and forest and hill dwellers, attend and honor the king as gods honor Indra.
The passage compares attending kings to gods honoring Indra, the king in assembly to Vasav among storm gods, the terrace to Kailāsa, and Rāma's throne-brilliance to sun on Meru and moon rays.
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The Rámáyan of Válmíki, translated into English verse Canto LXXXII. The Departure. / Canto LXXXIII. The Journey Begun. / Canto LXXXV. Guha And Bharat. / Canto XC. The Hermitage.; lines 23086-23201 confidence: medium
The son of Raghu dwells there, loves the hill and wood, and shows Chitrakuta's delights to his Videhan spouse; this is compared to Indra showing Swarga to Sachi.
Chitrakuta is described as a lofty, many-colored mountain filled with birds, animals, cascades, caves, luminous night fire, and celestial minstrels and Daughters of the Air; it is compared with heavenly or mythic realms.
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The Rámáyan of Válmíki, translated into English verse Canto XL. The Army Of The East. / Canto XLI. The Army Of The South. / Canto XLII. The Army Of The West. / Canto XLIII. The Army Of The North.; lines 43031-43123 confidence: medium
At Kailása stands a gold-decked palace made for King Kuvera; lotuses, swans, mallards, and Apsarases appear there, and King Vaiśravaṇ lives with the Guhyakas and sends golden gifts to mortals.
Kailása contains a divine palace associated with Kuvera/Vaiśravaṇ, and Somagiri rises from the northern deep, lights a sunless realm, and is near Brahmá’s dwelling.
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The Rámáyan of Válmíki, translated into English verse Canto XLII. The Army Of The West. / Canto XLIII. The Army Of The North. / Canto XLIV. The Ring. / Canto XLV. The Departure.; lines 43168-43263 confidence: medium
Sugríva says he wandered through towns, woods, and brooks until he had seen the broad disk of the earth between its farthest bounds.
Sugríva’s account moves through eastern, southern, western, and northern regions and includes mountains, seas, the sun’s rising and setting places, Himaván, and Meru.
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The Rámáyan of Válmíki, translated into English verse Canto XLII. The Army Of The West. / Canto XLIII. The Army Of The North. / Canto XLIV. The Ring. / Canto XLV. The Departure.; lines 43168-43263 confidence: medium
Vánar forces depart to assigned quarters: Śatabal north, Hanumán with Angad and Tára’s multitude south, Vinata east, and Susheṇ west, each following the king’s decree.
The passage names high and boundary mountains, including the King of Mountains, Himaván, Meru, Asta, and Rishyamúka, within directional travel and refuge scenes.
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The Rámáyan of Válmíki, translated into English verse Canto XLIV. The Night. / Canto L. The Broken Spell. / Canto LX. Kumbhakarna Roused. / Canto LXXIV. The Medicinal Herbs.; lines 54547-54681 confidence: medium
Between Kailása and Rishabh stands a mountain with rare radiant herbs; four plants draw out shafts, restore breath to the slain, heal wounds, and restore color.
The herb-bearing mountain is located among Himalayan peaks and divine retreats, and its radiant herbs have powers over wounds and death.
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The Rámáyan of Válmíki, translated into English verse Canto XXVIII. The Chieftains. / Canto XXXI. The Magic Head. / Canto XXXVII. Preparations. / Canto XXXVIII. The Ascent Of Suvela.; lines 51501-51672 confidence: medium
Trikúṭa’s peak is described as kissing the skies, clothed with flowers, golden in radiance, and broad; Rávaṇ’s town stands securely on its summit and is described with great dimensions.
Rávaṇ’s city is set on Trikúṭa, a peak described as sky-kissing, broad, radiant, and crowned by the fortified city and palace.
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The Rámáyan of Válmíki, translated into English verse Canto XXVIII. The Rains. / Canto XXXI. The Envoy. / Canto XXXVII. The Gathering. / Canto XL. The Army Of The East.; lines 42605-42769 confidence: high
The eastern golden steep and peak Saumanas rise high; Vishṇu placed his first step there while traversing the universe and his second on Meru’s crest.
The eastern mountain is golden, sky-piercing, associated with the sun’s beginning, morning light, life-bestowing sight and strength, and a limit beyond which no sun or moon shines.
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The Rámáyan of Válmíki, translated into English verse Canto XXXI. The Envoy. / Canto XXXVII. The Gathering. / Canto XL. The Army Of The East. / Canto XLI. The Army Of The South.; lines 42770-42917 confidence: medium
Mahendra rises in the sea with tinted peaks, golden glow, waves below, blooming creepers and trees, wandering Yakshas, gods, heavenly maids, and Indra's presence at changing moon and solemn tide.
Mahendra and the Flowery Hill are described with elevated, radiant peaks, divine or heavenly visitors, Indra's presence, and a command to bow before continuing.
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The Rámáyan of Válmíki, translated into English verse Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark. / Canto XLVI. The Halt. / Canto XLIX. The Crossing Of The Rivers.; lines 17920-18070 confidence: medium
Bharadvája describes Chitrakúṭa ten leagues away as a holy, beautiful hill with saints, langurs, bears, sacred peaks, and fame rivaling Gandhamádan.
Chitrakúṭa is described as a holy mount with sacred peaks, saintly dwellers, animals, woods, waters, and caves, suitable for Ráma’s hermit exile.
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The Rámáyan of Válmíki, translated into English verse Canto XXXIX. The Sons Of Sagar. / Canto XL. The Cleaving Of The Earth. / Canto XLI. Kapil. / Canto XLV. The Quest Of The Amrit.; lines 6132-6287 confidence: high
They seized “Vásuki, for their churning-string, / And Mandar’s mountain for their pole.”
Vāsuki is used as the churning-string and Mount Mandar as the pole for churning the milky sea.
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The Rámáyan of Válmíki, translated into English verse Canto XXXVII. The Gathering. / Canto XL. The Army Of The East. / Canto XLI. The Army Of The South. / Canto XLII. The Army Of The West.; lines 42920-43028 confidence: high
Sixty thousand golden hills surround King Meru; the Sun grants Meru and his kindred perpetual light and golden sheen.
Meru is placed in the midst of golden hills, receives a solar boon of continual light, and stands near the evening worship of the Sun before Asta and the unknown sunless sea.
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The Rámáyan of Válmíki, translated into English verse CONTENTS / INVOCATION.(1) / BOOK I.(6) / OM.(8); lines 688-860 confidence: medium
The exiles travel from wood to wood, over streams and shade, as Bharadvāja directs, until they reach Chitrakúṭa; Ráma and Lakshmaṇ build a small cottage, and Ráma lives with Sítá in bark and deerskin dress.
The Chitrakúṭa dwelling of Ráma, Lakshmaṇ, and Sítá is compared to Meru’s sacred peaks shining with divine figures.
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The Rámáyan of Válmíki, translated into English verse FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 64570-64706 confidence: high
Sugríva is said to include mountains from Kailas, the residence of Kuvera, to Mahendra, and from the eastern sunrise mountain to the western sunset mountain.
The notes locate divine and cosmic places through Kailas, Meru, sunrise and sunset mountains, Vishnu’s station near the polar star, guardian elephants of the compass, and seven concentric seas.
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The Rámáyan of Válmíki, translated into English verse FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 64708-64861 confidence: high
Jambudwípa is central among seven continents; at its center is golden Meru, 84,000 yojans high, crowned by Brahmá's city.
Meru is a golden mountain in the center of Jambudwípa, itself the central continent, and is crowned by Brahmá's city.
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The Rámáyan of Válmíki, translated into English verse FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 64999-65148 confidence: medium
Maináka is identified as the son of Himálaya and Mená or Menaká.
The notes identify mountain figures genealogically and state that mountain spirit can appear apart from the mountain, with Himalaya in human form.
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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 FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 65393-65545 confidence: medium
Sunábha is identified as the mountain that rose from the sea when Hanumán passed over to Lanká.
Sunábha is identified as the mountain that rose from the sea when Hanumán passed over to Lanká.
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The Rámáyan of Válmíki, translated into English verse FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 65547-65701 confidence: medium
The note contrasts the followed text with the Bengal recension, where Vibhishaṇ is kicked from his seat by Rávaṇ, tells his mother, flies to Mount Kailása, meets Śiva, and is advised to seek Ráma and the Vánar army.
Mount Kailása is identified as a destination for Vibhishaṇ and as the favored dwelling place of Śiva and Umá.
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The Rámáyan of Válmíki, translated into English verse H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 62090-62212 confidence: medium
The note mentions ascetic garb, describes Mount Meru and Kailása as celebrated mythic mountains and two Indian Olympi, and identifies Śiva as God of destruction and reproduction.
Meru and Kailása are described as celebrated mythic mountains in lofty northern regions and as the two Indian Olympi.
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The Rámáyan of Válmíki, translated into English verse H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 62815-62938 confidence: medium
Agastya is described as a mythic personage found in ancient traditions with cosmogonical or astronomical associations; the Vindhyan mountains prostrate before him, he is regent of Canopus, and he will later help Rama.
Agastya is associated with cosmological or astronomical notions, and the Vindhyan mountains are said to prostrate themselves before him.
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The Rámáyan of Válmíki, translated into English verse H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 63299-63463 confidence: low
The note says Raghuvaṅśa places Mahendra in Kalinga territory with an ocean view and suggests identification with Pliny's Calingon promontory and modern Cape Palmyras.
Mount Mahendra is singled out in a mythic-literary note and located near the ocean in Kalinga territory.
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The Rámáyan of Válmíki, translated into English verse SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE. / ADDITIONAL NOTES.; lines 57934-58036 confidence: high
In the tortoise avatar, Vishnu supports Mount Mandara in the ocean while gods and demons use the serpent Vásuki as rope to churn the waters for amrita and fourteen sacred things.
Vishnu as tortoise supports Mandara while gods and demons use Vásuki as rope to churn the waters for nectar and sacred things.
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The Rámáyan of Válmíki, translated into English verse SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE. / ADDITIONAL NOTES.; lines 58110-58190 confidence: medium
The note gives examples of avatárs: a gigantic tortoise sustaining Mount Mandar in the ocean, a fish raising the lost Veda from the bottom of the sea and saving mankind from waters, protections for men or gods, and the use of a mysterious vase and magic liquor; it lists tortoise, boar, and fish forms.
The passage describes a gigantic tortoise sustaining Mount Mandar from sinking in the ocean.
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The Rámáyan of Válmíki, translated into English verse THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES / ILIAD. XVII. 426.; lines 64027-64179 confidence: high
“The mountain which was used by the Gods as a churning stick at the Churning of the Ocean.”
Mandara mountain is identified as the mountain used by the gods as a churning stick at the Churning of the Ocean.
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The Song Celestial; Or, Bhagavad-Gita CHAPTER VII / CHAPTER VIII / CHAPTER IX / CHAPTER X; lines 1736-1802 confidence: medium
Krishna identifies himself with Vishnu among the Adityas, Maritchi among the Maruts, the Sun by day, the Moon by night, Sama-Ved among Vedas, Vasava, mind, Sankara, Vittesh, Pavaka, Meru, Vrihaspati, and Skanda.
Meru, Himala, Mandara, the Sea, Ganges, Aswattha, Vasuki, and Ananta are included in Krishna's catalog of manifestations.
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The Song Celestial; Or, Bhagavad-Gîtâ (from the Mahâbhârata) CHAPTER VII / CHAPTER VIII / CHAPTER IX / CHAPTER X; lines 1741-1807 confidence: medium
Krishna identifies himself with Vishnu, Maritchi, the sun, the moon, Sama-Ved, Vasava, mind, Sankara, Vittesh, Pavaka, Meru, Vrihaspati, Skanda, the sea, Bhrigu, OM, whispered prayer, Himala, and Aswattha.
Krishna identifies himself with Meru among mountain peaks and Himala's snow among hills; Mandara is also named as the mountain around which Vasuki is entwined.
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Thirty Minor Upanishads VARAHA-UPANISHAD 237 / CHAPTER V / VARAHA-UPANI8HAD 239 / VARAHA-UPANI8HAD 241; lines 10550-10649 confidence: medium
The passage describes checking vayu, planting hands and feet, piercing four seats, shaking Mahameru, the union of moon, sun, and agni on account of nectar, motion of devatas in Meru, and piercing Brahma-, Vishnu-, and Rudra-granthis through grace and yoga practice.
Mahameru or Meru is shaken or moved, devatas are said to stay in its centre, and its motion affects them.
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zoroastrian
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER III, 12-17. 22 1 / CHAPTER III, 18-22. 223 / CHAPTER III, 23-25. 225 / CHAPTER III, 26-31. 227; lines 12721-12805 confidence: medium
Auharmazd comes to Mount Hukairya with the archangels and orders assistance for Peshyotanu; Mitro, Srosh, Rashn, Vahram, Astad, and the glory of the Mazdayasnian religion proceed to assist him.
Auharmazd comes with the archangels to Mount Hukairya and issues commands to send assistance to Peshyotanu.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER III, 17-27. 19 / Chapter IV. / CHAPTER IV, I-V, I. 2 1 / Chapter V.; lines 3843-3917 confidence: high
Mount Alburn or Alburs is around the world and around Mount Terak, which is the middle of the world; the sun’s revolution is like a moat around the world and turns back because of the enclosure of Alburs around Terak.
Mount Alburs is said to be around the world and around Terak, while Terak is called the middle of the world and serves as the place behind which luminaries return.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast Chapter V. / Chapter VI. / SELECTIONS OF ZAZ)-SPARAM, V, 5-VI, 7. 1 69 / SELECTIONS OF ZAD-SPARAM, VI, 8-1 7. I7I; lines 10440-10552 confidence: high
Two rivers, and then eighteen additional great rivers, flow from Albur^; these twenty rivers go into the earth and arrive in Khvaniras.
The passage states that two rivers, then eighteen additional great rivers, flow from Albur^ and that twenty rivers have their source there.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast Chapter VI. / SELECTIONS OF ZAZ)-SPARAM, V, 5-VI, 7. 1 69 / SELECTIONS OF ZAD-SPARAM, VI, 8-1 7. I7I / Chapter VII.; lines 10555-10620 confidence: high
After the shattering, Alburn grows up as the boundary of the earth, and other mountains arise within the earth's circuit, numbered 2244.
Alburn is described as the boundary of the earth, and the mountains bind and arrange the earth.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast Chapter VII. / CHAPTER VII, 2-IO. 27 / CHAPTER VII, I I -VIII, 2. 29 / Chapter VIII.; lines 4189-4230 confidence: high
"First, Mount Albtar[Alburz] arose" and afterward the other ranges of mountains arose in the middle of the earth.
Mount Alburz arises first, and the other mountains are said to grow from its root.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER VIII, 3-X, I. 31 / Chapter X. / Chapter XI. / CHAPTER X, 2 -XI, 5. 33; lines 4343-4390 confidence: medium
Khvaniras has the sea because part of the wide-formed ocean winds around it; a lofty mountain grows from Vorubarst and Vorugarst, so travel from region to region is not possible.
A lofty mountain grows up from two northern regions and prevents passage from region to region.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER X, 2 -XI, 5. 33 / Chapter XII. / CHAPTER XII, 1-6. 35 / CHAPTER XII, 7-15. 37; lines 4519-4608 confidence: medium
The remaining mountains are said chiefly to have grown from the major mountains; the elevation of districts arose most around those three mountains, identified in the supplied note as Alburz, Aparsen, and Maniu.
The passage says the remaining mountains chiefly grew from major mountains and gives specific examples of mountains grown from or connected with Aparsen.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast Chapter X. / Chapter XI. / CHAPTER X, 2 -XI, 5. 33 / Chapter XII.; lines 4393-4426 confidence: high
Revelation is cited for the nature of mountains; mountains first grew forth in eighteen years, and Alburn/Alburz grew until the completion of eight hundred years.
Alburn/Alburz grows for eight hundred years through celestial stations that a note identifies as grades of Mazdayasnian heaven.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast Chapter X. / Chapter XI. / CHAPTER X, 2 -XI, 5. 33 / Chapter XII.; lines 4393-4426 confidence: medium
The other mountains are said to have grown out of Alburn/Alburz, numbering 2244; the passage then lists named mountains and describes Padashkhvargar as the greatest in Khvarih.
The passage says 2244 other mountains grew out of Alburn/Alburz.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast Chapter X. / SELECTIONS OF ZA25-SPARAM, IX, 20-X, 5. 1 83 / Chapter XI. / SELECTIONS OF ZAD-SPARAM, X, 6 -XI, 7. 1 85; lines 11047-11123 confidence: high
At creation's beginning, the whole earth is delivered to the guardianship of the Frobak, Gushnasp, and Bursin-Mitro fires, compared to priest, warrior, and husbandman.
The whole earth is entrusted to three named fires, and each fire is assigned a mountain location.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast Chapter XI. / CHAPTER X, 2 -XI, 5. 33 / Chapter XII. / CHAPTER XII, 1-6. 35; lines 4429-4516 confidence: high
Alburz is around the earth and connected with the sky.
Alburz surrounds the earth and is connected with the sky; Terak of Alburz serves as the route for stars, moon, and sun.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast Chapter XI. / CHAPTER X, 2 -XI, 5. 33 / Chapter XII. / CHAPTER XII, 1-6. 35; lines 4429-4516 confidence: medium
Hugar the lofty is where the water of Aredvivsur leaps down a height of a thousand men.
Water of Aredvivsur descends from Hugar, and water from Hugar pours into the ocean near Ausindom.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER XII, 1-6. 35 / CHAPTER XII, 7-15. 37 / CHAPTER XII, 16-28. / Chapter XIII.; lines 4721-4783 confidence: medium
The ocean “keeps one-third of this earth” and “the water of a thousand lakes is held by it.”
Mount Albur, Hugar, and Ausindom organize the route of channels, summit lake purification, and water distribution across ocean and earth.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast Chapter XII. / CHAPTER XII, 1-6. 35 / CHAPTER XII, 7-15. 37 / CHAPTER XII, 16-28.; lines 4611-4718 confidence: medium
Siyak-homand and Vafar-homand grow out of Aparsen toward Aino; Spendyd, Kondrasp with Lake Sovbar, Kondras, Asnavand, and Royin-homand are located in named districts.
Many named mountains are said to have grown from Mount Aparsen, which functions as a source for other mountains in the catalogue.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER XVII, 8 -XVIII, 5. 65 / Chapter XVIII. / CHAPTER XVIII, 6 -XIX, I. 6? / Chapter XIX.; lines 5818-5948 confidence: high
A mountain with 9999 thousand myriads of cavities is formed between trees; it protects the waters, and water streams from there to the seven regions as the source of all sea-water.
The mountain between trees has innumerable cavities and is the protected source from which waters flow to the seven regions.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast Chapter XVIII. / CHAPTER XVIII, 6 -XIX, I. 6? / Chapter XIX. / JO BUNDAHI5'.; lines 5951-5995 confidence: high
Regarding the bird A'amroi, the passage says it is on the summit of Mount Alburn.
A'amroi is placed on Mount Alburn and, when aroused, flies to the loftiest mountains to pick up the threatening non-Iranian districts.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER XXII, 4-XXIII, 3. S7 / Chapter XXII L / Chapter XXIV. / CHAPTER XXIV, I-I 7. 89; lines 6819-6906 confidence: high
The hoary forest is chief of forests. Hugar the lofty is chief of summits; Aredvivsur water flows and leaps on it, and the constellation Sataves revolves above it as chief of reservoirs.
Hugar the lofty is chief of summits; Aredvivsur water flows and leaps on it; the constellation Sataves revolves above it.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER XXX, 6-1 I. I 23 / CHAPTER XXX, 12-1 9. I25 / CHAPTER XXX, 20-28. I 27 / CHAPTER XXX, 29-33. I 29; lines 8627-8681 confidence: medium
The earth becomes an iceless, slopeless plain; the mountain whose summit supports the Aliivar bridge is kept down and will not exist.
A mountain whose summit supports the Aliivar bridge is kept down and will no longer exist as the earth becomes an iceless, slopeless plain.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast INTRODUCTION. XXXIU / XXXIV PAHLAVI TEXTS. / INTRODUCTION. XXXV / INTRODUCTION. XXXIX; lines 1731-1840 confidence: medium
The first-part headings begin with Ahuramazd's covenant, the sky, the first twelve created things, Mount Albor^, zodiac signs, stars, and the soul.
The headings enumerate the sky, Mount Albor^, mountains, zodiac signs, stars, rivers, sea, tides, regions of earth, night and day, and seasons.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast JO BUNDAHI5'. / CHAPTER XIX, 14-23. / CHAPTER XIX, 24-34. 75 / Chapter XX.; lines 6139-6255 confidence: high
Two rivers flow from the north, partly from Alburs and partly from the Alburn of Auharmazd; the Arag flows west and the Veh flows east.
The two main rivers flow from Alburs and the Alburn of Auharmazd, and the passage compares water's movement through Alburs with light's movement through Alburs and Alburn.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast SELECTIONS OF ZAZ)-SPARAM, V, 5-VI, 7. 1 69 / SELECTIONS OF ZAD-SPARAM, VI, 8-1 7. I7I / Chapter VII. / SELECTIONS OF ZAD-SPARAM, VII, 2-12. I75; lines 10623-10666 confidence: medium
After Alburj, Aparsen is the greatest mountain; it is also called Avar-royim, “up-growth,” begins in Sagastan, and ends toward Pars and Ainistan.
Aparsen is ranked after Alburj and mapped across named lands, while another lofty northern mountain grows to separate world regions.
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The Zend-Avesta, Part I: The Vendidad CHAPTER I. / INTRODUCTION, I. XV / XVI VENDIDAD. / INTRODUCTION, I. XV11; lines 727-810 confidence: medium
The passage says Meiners pointed out the mythical identity of the Parsi Mount Alborz with the Hindu Mount Meru; it rejects the conclusion of borrowing but says the observation itself was not wrong.
The passage explicitly discusses the mythical identity of Mount Alborz of the Parsis with Mount Meru of the Hindus.
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The Zend-Avesta, Part I: The Vendidad FARGARD II. I J / FARGARD II. 1 9 / FARGARD III. 2 1 / FARGARD III. 23; lines 6011-6100 confidence: medium
“the neck of Arezura,” where “the hosts of fiends rush forth from the burrow of the Druj,” is named as the first place of Earth’s sorest grief.
The neck of Arezura is named as a place of Earth’s grief where fiends rush from the Druj, and the note identifies Arezura as a mount at the gate of hell.
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The Zend-Avesta, Part I: The Vendidad FARGARD XIX. 207 / FARGARD XIX. 209 / FARGARD XIX. 2 I I / KARGARD XIX. 2M; lines 14884-15003 confidence: high
A beautiful strong maid with dogs at her sides appears, has distinguishing understanding, and raises the righteous soul above Hara-berezaiti and the Cinvat bridge into the presence of heavenly gods.
Hara-berezaiti is the mountain above which the soul rises; a note describes it as the heavenly mountain where the sun rises and on which the abode of the gods rests.
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The Zend-Avesta, Part I: The Vendidad FARGARD XX. 221 / FARGARD XXI. / VII, 59)- / FARGARD XXI. 2 25; lines 15506-15602 confidence: medium
The swift-horsed sun is commanded to rise above Hara Berezaiti and produce light for the world, along the path made by Mazda and the gods, the watery way they opened; a clause about a man rising to Garo-nmanem is marked doubtful.
Sun and moon rise above Hara Berezaiti, and the note says light and waters are connected with Hara Berezaiti or Alborz, which surrounds the earth and from which waters return and descend.
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The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis ARDIBEUWT YAST. 41 / KPIORDAD VAST. 49 / V. ABAN VAST. / ABAN YA5T. 53; lines 2816-2914 confidence: medium
Ardvi is described as a large river, as large as all waters running along the earth, flowing from the height Hukairya down to the sea Vouru-Kasha.
Ardvi is described as a vast river flowing from the height Hukairya to Vouru-Kasha, glossed as the earth-surrounding ocean.
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The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis ASHI VAST. 277 / ASHI VAST. 279 / VIII. / XVIII. A6TAD YA6T.; lines 13600-13771 confidence: medium
Introductory note: Arsti/Truthfulness is invoked with Rashnu and with Mount Ushi-darena; Ushi-darena is the actual seat of the Hvarenah; the note conjectures that possession of Hvarenah may depend on truthfulness and cites Yima losing it after falsehood.
Mount Ushi-darena is identified as the actual seat of the Hvarenah, and the Zamyad introduction associates mountains with the kingly Glory.
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The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis ASHI VAST. 277 / ASHI VAST. 279 / VIII. / XVIII. A6TAD YA6T.; lines 13773-13880 confidence: medium
Propitiation is offered to 'Mount Ushi-darena, made by Mazda, the seat of holy happiness,' and to the kingly Glory and unseizable Glory, both made by Mazda.
The passage identifies a first mountain rising from the earth and presents a sacred mountain catalogue, including a Mazda-made mountain that is a seat of holy happiness.
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The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis ASHI VAST. 279 / VIII. / XVIII. A6TAD YA6T. / ZAMYAD YAST. 289; lines 13883-13972 confidence: medium
Several named mountains are listed, along with all heights called mountains, totaling two thousand two hundred forty-four; Spitama Zarathustra is addressed.
The passage enumerates named mountains and gives a sacred total; an accompanying note links the total to mountains grown out of Alburz.
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The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis COS VAST. ' 113 / COS YAST. I I 7 / MIHIR VAST. I 19 / MIHIR VAST. 121; lines 6029-6119 confidence: high
Mithra first among heavenly gods reaches over Hara before the undying swift-horsed sun; notes identify Hara with Mount Alborz and state Mithra is sun-connected but not yet identical with the sun.
Mithra first among heavenly gods reaches over Hara before the swift-horsed sun, and the note identifies Hara as Mount Alborz, whence the sun rises.
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The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis COS YAST. I I 7 / MIHIR VAST. I 19 / MIHIR VAST. 121 / MIHIR YAST. 123; lines 6122-6219 confidence: low
Mithra is described as "foremost in a golden array"; he "takes hold of the beautiful summits" and looks over the Aryan abode "with a beneficent eye."
Mithra takes hold of beautiful summits and looks over the Aryan abode; the broader landscape includes high mountains rich in pastures and waters.
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The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis HAPTAN YA5T. 39 / ARDIBEUWT YAST. 41 / KPIORDAD VAST. 49 / V. ABAN VAST.; lines 2787-2813 confidence: medium
Ardvi Sura Anahita is described as the heavenly spring from which all waters on earth flow down; her fountains are on the top of the mythical mountain Hukairya in the star region.
Ardvi Sura Anahita's fountains are placed on the mythical mountain Hukairya in the star region, and she is the heavenly spring from which earthly waters flow down.
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The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis INTRODUCTION. / SIROZAH I. 5 / YA,STS AND SIROZAHS. / SIROZAII I.; lines 555-795 confidence: medium
Atar is invoked with Mount Raevant and the Glory of the Kavis, both made by Mazda.
Mount Asnavant and Mount Raevant are linked in notes with established fires, while Mount Ushi-darena is called the seat of holy happiness.
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The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis KPIORDAD VAST. 49 / V. ABAN VAST. / ABAN YA5T. 53 / A BAN VAST. 55; lines 3085-3098 confidence: high
A note states that Hara berezaiti or Alborz, in Mazandaran south of the Caspian Sea, was supposed to surround the earth, with a cross-reference to Yt X.56.
Hara berezaiti or Alborz is described as being supposed to surround the earth.
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The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis MIHIR VAST. 139 / XXII. / MIHIR YAST. 141 / XXIII.; lines 7022-7113 confidence: medium
Mithra is invoked as lord of wide pastures, sleepless and awake; Haoma offers him a pure sacrifice on the highest heights, on Haraiti Bareza, with undefiled ritual materials.
Haoma’s sacrifice occurs on the highest heights, on Haraiti Bareza, and the surrounding ritual imagery includes sky, earth, seven Karshvares, stars, and heavenly substance.
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The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis ORMAZD YAST. 25 / ORMAZD YA5T. 27 / ORMAZD VA5'T. 29 / ORMAZD YA5'T. 3 I; lines 1736-1912 confidence: medium
The passage worships a mountain that gives and preserves understanding by day and night, with well-accepted libation offerings.
The passage worships a mountain that gives and preserves understanding; the translator note connects this mountain with later Iranian mountain traditions and with mountains as sites of heavenly beings, treasures, law revelation, and kingship.
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The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis RASHN VAST. I7I / VIII. / RASIIN VAST. 173 / XIII.; lines 8552-8582 confidence: high
“Hara Berezaiti, the bright mountain around which the many (stars) revolve”
Hara Berezaiti is described as a bright mountain around which the many stars revolve and which clouds cannot reach.
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The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis SIROZAII I. / SIROZAH II. 13 / SIROZAH II. 17 / SIROZAH II. 19; lines 1134-1202 confidence: medium
Under A^tad, Ar^ta^ is invoked as making the world grow; Mount Ushi-darena is Mazda-made and a God of holy happiness.
Mount Ushi-darena is made by Mazda and called a God of holy happiness; all mountains are described as seats of holy happiness and masters of holiness.
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The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis TIR YAST. 99 / I02 YASTS AND SIROZAHS. / VIII. / I04 YAS-TS AND SIROZAHS.; lines 5243-5298 confidence: low
The fragment mentions Ashi Vanguhi and Parendi on a light chariot and a course reaching a mountain on shining waters; the note says the mountain identification is doubtful and may relate to the sea Vouru-Kasha.
The fragment mentions a mountain reached in a course and located on shining waters, with an editorial note linking it to the sea Vouru-Kasha.
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The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis VI5TASP VAST. 341 / VI5TASP YAST. 343 / NYAYI5. / NYAYI5.; lines 16550-16755 confidence: medium
The prayer sacrifices to Tishtrya, Tishtrya’s rains, the star Vanant, the sky, boundless Time, Time of the long Period, Wind, Arista, the good law, the way of content, golden instruments, and Mount Saokanta.
Mount Saokanta is named among sacrificial recipients, and a note describes a golden tube from the root of the earth through which water rises to the heavens and returns as dew.
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The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis VIII. / MIHIR YA5T. I 27 / I30 YA5TS AND SIROZAHS. / MIHIR VAST. 131; lines 6513-6589 confidence: high
Ahura Mazda built Mithra a dwelling on Hara Berezaiti, the bright mountain around which many stars revolve; night, darkness, harmful winds, deathful sickness, Daeva-made uncleanness, and clouds do not reach it.
Mithra’s dwelling is on Hara Berezaiti, a bright mountain around which many stars revolve, and from which he surveys the whole material world.
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The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis XIII. / XVII. / RASHN YAST. I 75 / XVIII.; lines 8584-8627 confidence: medium
Rashnu is addressed as possibly on the highest Hukairya with deep golden precipices; the river Ardvi Sura Anahita leaps from a height a thousand times that of a man; Rashnu is invoked and his friendship toward the prepared var is requested.
The Taera of height Haraiti is described as the point around which the stars, moon, and sun revolve; Hukairya is also described as a lofty place with golden precipices.
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The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis XVII. / XVIII. / ABAN YAST. 7 1 / ABAN VAST. 75; lines 3854-3929 confidence: medium
The text worships the golden height Hukairya, with deep precipices, from which Ardvi Sura Anahita leaps from a height a hundred times that of a man, with Glory like all waters running along earth.
Ardvi Sura Anahita is described as leaping from the golden height Hukairya, possessing Glory like all waters running along the earth.
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The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis XXIV. / XXVI. / XXVII. / XXVIII.; lines 4169-4201 confidence: medium
“I will worship the height Hukairya, of the deep precipices, made of gold, wherefrom this mine Ardvi Sura Anahita leaps”
The named golden height Hukairya is described as the place from which Ardvi Sura Anahita leaps, with Glory like the waters running along the earth.
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The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis ZAMYAD VAST. 297 / VIII. / ZAMYAD VAST. 299 / ZAMYAD YAST. 3OI; lines 14454-14551 confidence: low
The passage sacrifices to the awful Glory that cannot be forcibly seized and was made by Mazda; it cleaves to one who grows near Lake Kasava, the Haetumant river, and Mount Ushidhau surrounded by waters.
The Glory cleaves to one raised near Lake Kasava, the Haetumant river, and Mount Ushidhau, a mountain surrounded by waters; the waters bring pastures, horses, plenty, glory, beauty, weal, and healing from plagues.
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The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis ZAMYAD YAST. 303 / XIII. / ZAMYAD YAST. 305 / XX. VAN ANT VAST.; lines 14841-14943 confidence: medium
Mount Ushi-darena is described as “made by Mazda” and “the seat of holy happiness”; the same blessing mentions the “kingly Glory” and a Glory that cannot be forcibly seized.
Mount Ushi-darena is made by Mazda and called the seat of holy happiness in a blessing of sacrifice and prayer.
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The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA I. / YASNA I. 197 / I98 YASNA I. / YASNA I. 199; lines 10964-11057 confidence: medium
The Yasna is announced to Ushi-darena, a Mazda-made mountain with sacred brilliance; to all sacred mountains with Mazda-made Glory; to unconsumed Mazda-made Glory; and to Ashi, Cisti, Erethe, Rasastat, Glory, and Benefit.
Ushi-darena is a Mazda-made mountain with sacred brilliance, and all sacred mountains are associated with abundant Mazda-made Glory.
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The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA II. 205 / YASNA III. 207 / YASNA III. / YASNA III. 209; lines 11400-11553 confidence: medium
The speaker approaches Mount Ushi-darena, 'Mazda-made,' 'glorious with sanctity,' and 'abundant in brilliance,' and also Kingly Glory and unconsumed glory made by Mazda.
Mount Ushi-darena is invoked as Mazda-made, glorious with sanctity, and abundant in brilliance.
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The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA IX. 237 / YASNA IX. 239 / YASNA X. / YASNA X. 241; lines 12766-12855 confidence: medium
A well-skilled Deity created Haoma swift and wise and planted it on high Haraiti.
Haoma is created by a well-skilled Deity, planted on high Haraiti, and carried by bounteous birds to peaks, summits, and snow-peaks.
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The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA LV. 295 / YASNA LVII. 297 / YASNA LVII. 299 / VIII.; lines 15409-15523 confidence: medium
Sraosha is worshipped; Haoma worshipped him on the highest height of high Haraiti; Haoma is described as reviver and healer, and Sraosha is linked with guarding words, hymns, understanding, revelation of the word, and first place in the Mathra.
Sraosha is worshipped by Haoma on the highest height of high Haraiti, and Sraosha's radiant house also stands there.
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The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA XVI. 255 / YASNA XVI. 257 / YASNA XVII. / YASNA XIX. 259; lines 13578-13597 confidence: medium
The passage worships Mount Ushi-darena, described as Mazda-made and shining with holiness, along with all holy, glorious mountains made by Mazda.
Mount Ushi-darena and all mountains are worshipped and described as Mazda-made, holy, shining, and glorious.
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The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA XXIV. / YASNA XXIV. 275 / YASNA XXV. / YASNA XXV. 277; lines 14340-14410 confidence: medium
The passage says, in part, "we worship thee, the Fire, Ahura Mazda's son" and also worships all Fires and Mount Ushi-darena, which holds the light.
Mount Ushi-darena is worshipped as Mazda-made and holy, described as holding the light and as a Yazad mount brilliant with sanctity.
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buddhist
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / CHAPTER IV. / MEDITATION AND NIRVANA. / INTRODUCTORY DISCOURSE.; lines 16536-16639 confidence: medium
Loka-byuhas gods wander weeping and disheveled, announcing that after one hundred thousand years the cycle will be renewed, the world and ocean destroyed, Sineru burnt, and hearers should cultivate virtues and honor family elders.
Sineru is named as monarch of the mountains and is said to be burnt and destroyed, with its peaks crumbling and disappearing during the final fire.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / CHAPTER IV. / MEDITATION AND NIRVANA. / INTRODUCTORY DISCOURSE.; lines 16641-16722 confidence: medium
On the day of the full moon of Phagguna, Mount Sineru, world-encircling mountains, and the Himalaya Mountains reappear; mountains, oceans, and continents are compared to hummocks, depressions, and flat places in cooking porridge.
Mount Sineru, world-encircling mountains, and the Himalaya Mountains reappear as the renewed world takes shape.
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Buddhist birth stories; or, Jataka tales, Volume 1 END OF THE STORY OF THE THOROUGHBRED. / END OF THE STORY OF THE FORD. / END OF THE STORY ON CONSTANCY. / END OF THE STORY OF THE BULL WHO WON THE BET.; lines 11905-12036 confidence: medium
Titans dwell in the heaven of the Great Thirty Three; Sakka gives them ambrosia, has them thrown down Mount Sineru, and they land in the Abode of the Titans where the variegated Trumpet-Flower Tree stands.
The Titans are cast down Mount Sineru, reside at its lowest level, climb its perpendicular sides to reclaim heaven, and are blocked by guards after Sakka's return.
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Buddhist birth stories; or, Jataka tales, Volume 1 END OF THE STORY OF THE THOROUGHBRED. / END OF THE STORY OF THE FORD. / END OF THE STORY ON CONSTANCY. / END OF THE STORY OF THE BULL WHO WON THE BET.; lines 11905-12036 confidence: medium
Sakka has the Titans made drunk with ambrosia and thrown down Mount Sineru to the Abode of the Titans, where they recognize the Trumpet-Flower Tree instead of heaven's Coral-Tree.
Mount Sineru has precipices, a lowest level containing the Abode of the Titans, and sides by which the Titans climb toward the heavenly city.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 4043-4161 confidence: medium
Sumedha concludes that the ten Perfections alone are the conditions for Buddhahood, finds them in his heart, masters them in repeated orders, calls them sacrifices of limbs, property, and life, and is compared to one churning the Cakkavāla ocean with Mount Meru.
Sumedha’s mastering of the Perfections is compared to one using Mount Meru as a churning-rod to churn the great Cakkavāla ocean.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) ASVAGHOSHA. / THE BUDDHA-KARITA / ASVAGHOSHA. / BOOK I.; lines 313-404 confidence: medium
A city is described as the dwelling-place of the great saint Kapila, surrounded by a lofty broad table-land and with high palaces immersed in the sky.
The city is lofty, skyward, surrounded with cloud imagery, and compared through clouds with Mount Kailasa.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK XII, 80-97. 133 / BOOK XIII. / BOOK XIII, 20-33. 141 / BOOK XIII, 34-48. 143; lines 6401-6487 confidence: low
The fiery shower is compared to blazing Meru at the end of an aeon showering pulverised scoriae from golden valleys.
The passage compares the shower of embers to blazing Meru at the end of an aeon showering pulverised scoriae.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) DHEVSOMALCLER / THE SMALLER / ADORATION TO THE OMNISCIENT! / VAGRAKKHEDIKA AND PRAGNA-PARAMITAS.; lines 17174-17233 confidence: low
“Sumeru, king of mountains”
The passage indexes Sumeru as king of mountains.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) I (47 / DESCRIPTION OF SUKHAVATI. / INDEX OF WORDS. 81 / P. 40.; lines 13735-13878 confidence: low
The index lists 'mahakakravada, Great Kakravada mountains' and 'Mahameru, the great Meru' with cross-references.
The index includes Great Kakravada mountains and the great Meru, both presented as notable mountain terms with cross-references.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) INTRODUCTION, / SACRED BOOKS OF CHINA: / EEE IT ARGCE R / SUKHAVATI-VYUHA.; lines 11406-11549 confidence: high
The Buddha country has no black mountains, jewel mountains, Sumerus, Kakravadas, or great Kakravadas, and is level like a palm with districts full of jewels and treasures.
The Buddha country is said to contain no Sumeru or other mountains, prompting Ananda’s question about gods normally located on or above Sumeru.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) INTRODUCTION, / SACRED BOOKS OF CHINA: / EEE IT ARGCE R / SUKHAVATI-VYUHA.; lines 12331-12451 confidence: medium
Black mountains, jewel-mountains, Merus, great Merus, Mudilindas, Kakravadas, erections, pillars, trees, woods, gardens, and divine or human palaces in many Buddha countries are pervaded and overcome by Amitabha's light.
Amitabha is seen 'like the Sumeru, the king of mountains,' elevated above all countries and surpassing all quarters; Merus and other mountains are also among the cosmic features pervaded by his light.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) THE SOTRA OF THE MEDITATION ON AMITAYUS. / MEDITATION / BUDDHA AMITAYUS. / Part I.; lines 17451-17584 confidence: medium
The Buddha emits a golden ray from between his eyebrows; it reaches innumerable worlds, returns, becomes a golden pillar like Mount Sumeru, and displays many pure Buddha countries.
A golden ray becomes a pillar like Mount Sumeru in which pure Buddha countries in the ten quarters appear illuminated.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) XXII, / XXIII. / OR DIAMOND-CUTTER. 139 / XXIV.; lines 16560-16608 confidence: medium
A woman or man hypothetically assembles heaps of seven treasures as numerous as Sumerus, kings of mountains, in a sphere of a million millions of worlds, and gives them to holy and fully enlightened Tathagatas.
Sumerus, called kings of mountains, are used across a sphere of a million millions of worlds to measure the number of treasure heaps in the comparison.
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The Diamond Sutra (Chin-Kang-Ching) or Prajna-Paramita PREFACE / WM. GEMMELL. / INTRODUCTION / THE DIAMOND SUTRA; lines 1824-1934 confidence: medium
The Buddha asks whether a man with a body as pretentious as Sumeru, prince among mountains, would be great; Subhuti says it would, because the Buddha refers to mental and spiritual concepts of body rather than a physical body.
The Buddha’s question compares a hypothetical body to Sumeru, prince among mountains; the note identifies and contextualizes Mount Sumeru.
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The Diamond Sutra (Chin-Kang-Ching) or Prajna-Paramita PREFACE / WM. GEMMELL. / INTRODUCTION / THE DIAMOND SUTRA; lines 2277-2384 confidence: medium
A previous-incarnation narrative places the Lord Buddha in a mountainous region under monastic vows; the Prince of Kalinga hunts, sleeps, loses sight of his harem ladies, and later finds them with the hermit after they meet him along a mountain path.
The Kalinga episode is set in a mountain region and along a mountain path, while Mount Sumeru is used as a model for the Bodhisattva's mental firmness.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. I NANDIVISALA-JATAKA. / KAXHA-JATAKA. / MU.NIKA-JATAKA. / KULAVAKA- JATAKA.; lines 5712-5806 confidence: high
Asuras dwell in the Realm of the Thirty-three; Sakka objects to sharing rule, makes them drink deva liquor, and has them hurled down to the Asura Realm on Mount Sineru.
Mount Sineru contains the lowest-level Asura Realm, while the Asuras climb its sides toward the Realm of the Thirty-three.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. III KAPOTA-JATAKA' / AVAIUYA-JATAKA. / SETA KETU- J AT A K A. / NERU-JATAKA.; lines 9781-9853 confidence: medium
The two geese see the golden mountain Neru, settle on its summit, and the birds and beasts around the mountain become golden from its lustre.
Neru is a golden mountain whose lustre makes various animals golden and visually comparable, so that ravens, crows, geese, jackals, tigers, and lions are described as appearing alike or rivaling one another.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. / MAHANARADAKASSAPA-JATAKA. / VIDHURAPANDITA- JATAKA. / J. VI. 9; lines 8470-8569 confidence: high
The Videhas, Goyaniyas, Kurus, and Jambudipa are seen; the sun and moon go around Mount Sineru; Sineru, Himavat, a miraculous sea, and the four world guardians are created in the jewel.
The sun and moon go around Mount Sineru, and Sineru is grouped with Himavat, the miraculous sea, and the four guardians of the world.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. 10 / J. VI. 16 / VESSANTARA-JATAKA. / J. VI. 17; lines 15864-15972 confidence: medium
At the Great Being’s wish to look back, the earth cleaves to the measure of the chariot, turns it toward the city, and he sees his parents’ dwelling; earthquakes and wonders follow, and a stanza says Mount Sineru shook.
The earth cleaves and turns the chariot, earthquakes and wonders follow, and Mount Sineru is said to shake when he looks back from the city.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. 13 / J. VI. 10 / J. VI. 16 / VESSANTARA-JATAKA.; lines 14863-14947 confidence: medium
At age eight Vessantara reflects that he would give his heart, eyes, flesh, blood, or body if asked; the earth quakes, Sineru bows, sky and ocean react, Sakka claps his arms, and Mahabrahma approves.
The earth quakes, Sineru bows, sky and ocean react, and gods approve after Vessantara's self-giving resolve.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. 16 / VESSANTARA-JATAKA. / J. VI. 17 / J. VI. 18; lines 18303-18425 confidence: medium
At that moment the hills resound, the earth quakes, the ocean is troubled, Sineru bends down, and the gods' abodes sound.
The hills resound, the earth quakes, the ocean is troubled, Sineru bends down, and the gods' abodes sound at the reunion.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI VIDHURAPANDITA- JATAKA. / J. VI. 9 / J. VI. 12 / J. VI. 13; lines 13273-13367 confidence: medium
Painters depict Sakka, Mount Sineru, seas, four continents, Himavat, Lake Anotatta, the Vermilion Mountain, Sun and Moon, and heavens; the decorated tunnel is made like the divine hall of Sudhamma.
The tunnel paintings include Mount Sineru, seas, continents, celestial bodies, and heavens, creating an interior cosmographic display.
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The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER XXX / THE MAKING OF THE RELIC-CHAMBER / CHAPTER XXXI / THE ENSHRINING OF THE RELICS; lines 14504-14640 confidence: high
The naga king fears the relics may be taken by force and signals his nephew Vasuladatta, who swallows the urn with the relics, goes to the foot of Mount Sineru, and lies coiled in a circle; the note identifies Sineru/Meru as the central point of the universe.
The relic urn is taken to the foot of Mount Sineru, and the passage note identifies Sineru/Meru as the central point of the universe.
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The Questions of King Milinda, Part II (Sacred Books of the East, Vol. 36) Chapter 5. / P-5)- / Book IV. Chapter 7. / Book IV. Chapter 8.; lines 5952-6078 confidence: high
Himalaya is described as the king of mountains, five leagues high, three thousand leagues in circumference, with forty-eight thousand peaks, source of five hundred rivers, dwelling of mighty creatures, producer of perfumes and magical drugs, and rising in the centre of the earth; the children are compared to it.
Himalaya is described as king of mountains, source of many rivers, dwelling of mighty creatures, and rising in the centre of the earth.
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The Questions of King Milinda, Part II (Sacred Books of the East, Vol. 36) Chapter 5. / P-5)- / Book IV. Chapter 7. / Book IV. Chapter 8.; lines 7998-8153 confidence: medium
Nagasena compares the infant mind's relation to Nirvana with an ordinary man's inability to uproot Sineru, the mighty king of mountains.
Sineru is called the king of mountains and used as a vast, mighty object that ordinary strength cannot uproot.
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The Questions of King Milinda, Part II (Sacred Books of the East, Vol. 36) THE QUESTIONS / KING MI LIN DA. / BOOK IV. / Chapter 5.; lines 1688-1846 confidence: medium
The Tathagata is said not to be disturbed by temporary rain, just as Sineru is unmoved by gales and the ocean is undisturbed by great rivers.
The Tathagata's lack of disturbance by rain is compared with Sineru unmoved by gales and the ocean undisturbed by rivers.
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The Questions of King Milinda, Part II (Sacred Books of the East, Vol. 36) THE QUESTIONS / KING MI LIN DA. / BOOK IV. / Chapter 5.; lines 2830-2973 confidence: medium
Only one Buddha arises in the world; the passage compares this with the singular greatness of the earth, ocean, Sineru, space, Sakka, Mara, and Maha-Brahma.
Sineru, the king of mountains, is included in a list of great things that are only one, supporting an analogical use of a cosmic mountain image.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) GADGADASVARA. / SADDHARMA-PUATJDARIKA. XXIII. / XXIII. GADGADASVARA. 395 / XXIII. GADGADASVARA. 397; lines 17195-17252 confidence: medium
Gadgadasvara has blue-lotus-like eyes, a gold-coloured body, holy signs, lustre, radiance, and marked limbs; mounted on a tower of seven precious substances, he moves through the sky toward Gmlhraku/a, the king of mountains.
The aerial journey is directed toward Gmlhraku/a, called the king of mountains, where the Lord is approached.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) INTRODUCTION. XIX / INTRODUCTION. XXI / INTRODUCTION. XX111 / INTRODUCTION. XXV; lines 808-898 confidence: low
Śakya is said to have lived infinite aeons and to live forever. He is called Father of the world, Self-born One, Chief and Saviour of creatures; he makes a semblance of Nirvāṇa for erring beings, appears repeatedly in the living world, and has his real abode on the summit of Gṛdhrakūṭa.
The passage states that the Buddha’s real abode is on the summit of Gṛdhrakūṭa.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) PEACEFUL LIFE. / XIII. PEACEFUL LIFE. 263 / XIII. PEACEFUL LIFE. 265 / XIII. PEACEFUL LIFE. 267; lines 12322-12408 confidence: medium
The Bodhisattva is to be 'ever firm as the peak of Mount Sumeru' and to look upon all laws and things as having 'the nature of space.'
The Bodhisattva is told to be firm as the peak of Mount Sumeru while concentrated and attentive.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) X. THE PREACHER. 223 / X. THE PREACHER. 225 / XL APPARITION OF A ST(JPA. 227 / CHAPTER XI.; lines 11225-11387 confidence: medium
The passage says expounding many Sutras, hurling Sumeru, shaking the universe, or expounding law at the limit of the existing world are not as difficult as keeping, preaching, or copying this Sutra after the speaker's extinction.
The passage compares Sutra-preservation with hurling Sumeru, shaking the universe, manipulating ether and earth, going to the Brahma-world, and walking through the world-ending conflagration.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) XVIII. ADVANTAGES OF A RELIGIOUS PREACHER. 343 / XVIII. ADVANTAGES OF A RELIGIOUS PREACHER. 345 / XVIII. ADVANTAGES OF A RELIGIOUS PREACHER. 347 / XVIII. ADVANTAGES OF A RELIGIOUS PREACHER. 349; lines 15555-15635 confidence: medium
On the perfected body he sees the whole triple universe: beings who appear and disappear, low or lofty, fortunate or unfortunate, beings near the horizons, on Mem and Sumeru, below in Avici, and upward to the extremity of existence.
Mem and Sumeru are named among the cosmic locations whose inhabitants are visible on the perfected body, along with a range from Avici to the extremity of existence.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) XXII. ANCIENT DEVOTION OF BHAISHAGYARAGA. 379 / XXII. ANCIENT DEVOTION OF BHAISHAGYARAGA. 381 / XXTT. ANCIENT DEVOTION OF BHAISHAGYARAGA. 383 / XXII. ANCIENT DEVOTION OF BHAISHAGYARAGA. 385; lines 16800-16866 confidence: medium
The Lotus of the True Law surpasses all Sutras spoken by the Tathagata as the great ocean surpasses springs, streams, and tanks.
The Lotus is said to surpass all Sutras as the great ocean surpasses lesser waters, and the passage begins a Sumeru king-of-mountains comparison.
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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
Ani asks to reach everlasting heaven and the mountain of favored ones, to join shining holy beings in the underworld, and to behold Ra at eventide when Ra goes to mother Nut and sets in the west as a living being.
Ani asks to come to the mountain where Ra's favored ones dwell.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I THE ABODE OF THE BLESSED 165 / THE ABODE OF THE BLESSED 167 / THE SEKHET-HETEP 169 / THE TUAT 171; lines 8216-8296 confidence: medium
The Tuat is separated from this world by a chain or range of mountains and consists of a valley enclosed by mountains dividing it from earth and heaven.
Mountains separate the Tuat from the world and from heaven and enclose the valley through which the afterlife river runs.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I THE ATTRIBUTES OF HAPI 147 / IDENTITY OF OSIRIS AND RA 149 / OSIRIS AND IMMORTALITY 153 / EGYPTIAN RELIGION 155; lines 7629-7681 confidence: high
The hieroglyphic for heaven and sky is described as a slab with each end on a support, and Budge says the ends of heaven were assumed to rest on supports, namely two mountains.
The passage identifies two supports of heaven as mountains and says the sun emerges from one mountain each morning and enters the other each night.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I THE WATCHERS OF PE AND NEKHEN 161 / THE SPIRITS AND SOULS OF THE DEAD 163 / THE ABODE OF THE BLESSED 165 / THE ABODE OF THE BLESSED 167; lines 8096-8171 confidence: high
Egyptians thought they could climb onto the iron floor of heaven by going to mountains whose tops touched it.
The passage says Egyptians thought they could climb onto heaven's iron floor by going to mountains whose tops touched it.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II HYMN TO AMEN-RA 9 / HYMN TO AMEN-RA 11 / NESI-KHENSU 13 / NESI-KHENSU 15; lines 1204-1288 confidence: medium
The hymn says the deity's decrees and ordinances are fixed, he gives life-duration, doubles years, protects the favored, forms eternity and everlastingness, and is Amen-Ra, king of gods and lord of heaven, earth, deep, and the two mountains in whose form the earth began.
Amen-Ra is called lord of the two mountains, and the hymn says the earth began to exist in his form in relation to those two mountains.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II INDEX / INDEX / INDEX / INDEX; lines 28244-28423 confidence: low
Entries include “Mountain of Sunrise,” “Mountain of Sunset,” and “Mountain of the West.”
The index lists mountains associated with sunrise, sunset, and the west.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II INDEX / INDEX / INDEX / INDEX; lines 30824-31021 confidence: low
“Sun-Egg”; “Sunrise, Mountain of”; “Sunset, Mountain of.”
The index includes entries for the Mountain of Sunrise and Mountain of Sunset.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II RESHPU / SUTEKH-GODS 283 / BES 285 / BES 287; lines 16564-16669 confidence: low
Merul is depicted as a man with or without a beard, wearing several possible crowns with plumes, horns, solar disk, and uraei; his titles include great god, governor or dweller in the White Mountain, son of Horus, lord of Telmes, Great Sekhem, and governor of the two lands of the West.
Merul's titles include governor or dweller in the White Mountain.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II SEB 95 / SEB 97 / SEB AND NUT / SEB AND NUT; lines 5240-5392 confidence: high
Nut is identified as the Day-sky resting on Bakhau and Manu, the mountains of sunrise and sunset; the Pyramid Texts also attest a separate Night-sky personification.
Nut as Day-sky rests on Bakhau and Manu, identified as the mountains of sunrise and sunset.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II SORROWS OF ISIS 237 / SORROWS OF ISIS 239 / AAAAAA / P J; lines 14407-14531 confidence: medium
A myth describes heaven's floor as a vast rectangular iron plate, with four corners on four pillars marking the cardinal points; near some mountains the deceased can climb onto it, but elsewhere help is needed.
The deceased can reach the heavenly iron plate where it lies near mountain tops, while elsewhere help is needed.
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The 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: medium
At Eridu, maritime contact affected theology, earlier animism gave way to a culture-god who taught civilization, wrote books, acquired family ties, and was credited with creating the world; Ea is described as on the way to becoming a god in human form.
Ea is credited with creation and is linked to a holy mound of waters rising like a mountain, represented in his temple at 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 10663-10761 confidence: medium
The seven are said to be born in the mountain of sunset, to grow in the mountain of sunrise, to dwell or set foot in earth’s hollows, and to lift their necks on high places; their name is hidden or unknown in heaven and earth.
The seven are said to be born in the mountain of sunset, to grow in the mountain of sunrise, and to move through hollows and high places of earth.
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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 11400-11488 confidence: medium
Gilgames and Ea-bani go against Khumbaba in the cedar-forest of Elam, behold the cedar mountain as the mystic seat of the gods and shrine of Irnini, slay Khumbaba, and Gilgames has a storm dream portending disaster.
The heroes enter a magical cedar-forest and behold the mountain of cedars, described as the mystic seat of the gods and shrine of Irnini.
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The Religions of Ancient Egypt and Babylonia CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS.; lines 11491-11587 confidence: medium
The road is unprecedented for mortal man; because of divine blood Gilgames, like Greek Hêraklês forcing his way to Hades, passes the mountains of Mas and the scorpion-bodied guardians of the sun gate.
The mountains of Mas touch heaven and reach toward Hades, guard the sun's passage, and are followed by the ocean that encircles the earth like a serpent and the waters of death.
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The Religions of Ancient Egypt and Babylonia CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS.; lines 11748-11833 confidence: medium
The passage describes a Greek deluge sent by Zeus as punishment for human impiety; Deukalion saves himself and his family in a ship; Parnassos corresponds to Nizir; and Deukalion’s stones becoming men are compared with Mami’s clay images becoming men and women.
The peak of Parnassos is said to play the same part in the Greek legend that the mountain of Nizir plays in the Babylonian story.
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The Religions of Ancient Egypt and Babylonia CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS.; lines 11928-12008 confidence: high
Nippur was known as Ê-kur, the house of the mountain-land; it represented an underground world, home of En-lil and his ghosts, conceived as a mountain.
The passage repeatedly locates divine birth, court, and En-lil’s seat in a mountain-world and interprets the ziggurat as an artificial representation of that mountain.
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The Religions of Ancient Egypt and Babylonia CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS.; lines 11928-12008 confidence: medium
The Babylonian temple had a ziggurat or tower whose head was designed to reach heaven; ziggurat means a lofty peak.
The ziggurat is described as intended to reach heaven, and the cited royal speech uses language of ascending into heaven and above the clouds.
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The Religions of Ancient Egypt and Babylonia CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS.; lines 12010-12093 confidence: high
The ziggurat is described as reflecting a belief that the nether earth is a mountain whose peak supports the sky, with stars and clouds concealing the gods’ heaven.
The ziggurat is explicitly presented as reflecting a mountain conception in which the earth’s highest peak supports the sky, and it is called the house of the foundation of heaven and earth.
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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 Du-azagga or Holy Hill is linked to Eridu, Ea, the eastern horizon of the sea, Asari/Merodach, New Year oracles, and the mercy-seat as a golden throne from which a deity descends to announce destinies.
The Holy Hill is the dwelling-place of Ea at the horizon of the sea, becomes associated with Merodach's shrine, and is connected to the mercy-seat from which the deity announces destinies.
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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: medium
The passage explains the phrase 'the zi of the god' as originally meaning the spirit of the star and renders early invocations as addressing a star-spirit who is lord of Du-azagga or mistress of the holy hill.
The passage mentions a holy hill and describes a Babylonian king in Isaiah seeking enthronement among the gods on the summit of the Chaldaean Olympos above the stars of El.
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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
On the mountain of the world, called the Babylonian Olympos, the supreme god holds court with subjects, servants, celestial armies, and wars among the gods.
The supreme god holds court on the mountain of the world, with heavenly subjects, servants, armies, and wars.
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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: medium
Deities on Babylonian seal-cylinders and Assyrian palace walls are described as in human likeness; examples include Bel-Merodach, the sun-god rising between twin mountains, and Istar as a woman.
The sun-god rises between the twin mountains of dawn and proceeds as a human giant.
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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: medium
Nippur is described as an inland culture center; its temple Ê-kur, the house of the mountain-land, models the earth as a cloud-piercing mountain; its supreme god rules the nether earth, underworld demons, and a theology of sorcery, spirits, and the dead.
Ê-kur at Nippur is described as a model of the earth, shaped like a mountain whose peak penetrates the clouds.
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The Religions of Ancient Egypt and Babylonia CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS.; lines 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 describes Nippur cosmology as focused on plain, mountain, and hollow depths, with divine habitation on a mountain summit and monsters dwelling in cavernous mountain recesses.
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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
Nippur cosmology is described as uncertain; the world is a mountain with gods on the peak among clouds and spirits, demons, shades, and ghosts in cavernous depths below, with no encircling ocean or abysmal deep and unknown origin.
The Nippur cosmology presents the world as a mountain whose peak is inhabited by gods and whose lower cavernous depths contain spirits, demons, shades, and ghosts.
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The Religions of Ancient Egypt and Babylonia PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS. / INDEX. / FOOTNOTES; lines 15711-15818 confidence: high
A hymn is cited in which the sun-god rises from Du-azagga, the place of destinies; the Assyrian translation gives mountain of destinies, and Du-azagga is on the horizon of Ea’s domain, the deep.
Du-azagga is the place of destinies where the sun-god rises and is rendered as mountain of destinies on the horizon of the deep.
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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 15820-15918 confidence: high
Du-azagga, the holy mound, is the home of Ea; it is linked to the Persian Gulf, resembles a mountain rising into the sky, and is the eastern sea horizon from which the sun rose.
The holy mound resembles a mountain lifting into the sky, the sun rises from it, and it is identified with the eastern sea horizon.
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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
En-lil is called “the great mountain”; his temple is “the house of the mountain”; the Kharsag-kurkurra is a “mountain of the world” where gods lived; Nin-lil is “the lady of the mountain” and “the mother who created me.”
The passage identifies a “mountain of the world” where the gods lived and links En-lil and Nin-lil to mountain titles.
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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 16150-16253 confidence: high
Du-azagga is described as a place of oracles and mercy-seat of destinies; at New Year Bel announces before assembled gods; Ubsu-ginna is the assembly-place of the gods on E-kur, the Mountain of the World, and is compared with Isaiah’s mount of Assembly.
The Ubsu-ginna is described as the assembly-place of the gods located in or upon E-kur, the Mountain of the 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 16370-16427 confidence: low
“The god of the ‘great mountain,’ see above, pp. 376, 452.”
A god is identified as the god of the “great mountain,” and the mountain is the defining attribute in the note.
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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
'mountain of the world, 376, 452.'
The index entry 'mountain of the world' directly names a world-mountain topic.
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The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 2149-2238 confidence: high
A Nekhen monument places the sky hieroglyph above the Horus-hawk; the author explains that the sky sign embraces the hawk as the sky embraces the sun, and that the two horizons were twin mountains between which the sun rises and sets.
The two horizons are described as twin mountains between which the sun emerges at dawn and passes at sunset.
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biblical
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The Bible, King James Version, Book 19: Psalms The Bible, King James Version, Book 19: Psalms / Book 19 Psalms; lines 2183-2341 confidence: medium
The LORD is praised in the city of God and the mountain of his holiness; Mount Zion is beautiful, the joy of the whole earth, city of the great King; God is known in her palaces as refuge.
Zion is called the mountain of God's holiness, the city of the great King, the joy of the whole earth, and the site from which God shines.
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The Bible, King James Version, Book 19: Psalms The Bible, King James Version, Book 19: Psalms / Book 19 Psalms; lines 2800-2951 confidence: medium
God of salvation answers in righteousness, is confidence of earth's ends and those afar off at sea, sets mountains fast by strength, and stills seas, waves, and the tumult of people.
God sets mountains fast by strength and stills the noise of seas, waves, and the tumult of people.
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The Bible, King James Version, Book 19: Psalms The Bible, King James Version, Book 19: Psalms / Book 19 Psalms; lines 2953-3105 confidence: medium
The hill of God is compared with Bashan; high hills are addressed, and the hill God desires is said to be the place where the LORD will dwell forever.
The hill God desires is identified as a place in which the LORD will dwell forever, and high hills are addressed in comparison with it.
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The Bible, King James Version, Book 19: Psalms The Bible, King James Version, Book 19: Psalms / Book 19 Psalms; lines 3875-4025 confidence: medium
God brings the people to the border of his sanctuary and mountain, casts out the heathen, divides an inheritance, and makes Israel's tribes dwell in tents.
The passage links God's brought people, inherited land, sanctuary border, a purchased mountain, Mount Zion loved by God, and a sanctuary built by God.
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The Bible, King James Version, Book 19: Psalms The Bible, King James Version, Book 19: Psalms / Book 19 Psalms; lines 4190-4347 confidence: medium
The foundation is in the holy mountains; the LORD loves the gates of Zion; glorious things are spoken of the city of God.
Zion is founded in holy mountains, loved by the LORD, called the city of God, associated with the registration or birth of peoples, and said to contain the speaker's springs.
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The Bible, King James Version, Book 19: Psalms The Bible, King James Version, Book 19: Psalms / Book 19 Psalms; lines 522-668 confidence: medium
The psalm asks who shall abide in the LORD's tabernacle and holy hill, then answers with upright walking, righteousness, truth, neighbourly restraint, honour for those fearing the LORD, oath-keeping, no usury, and no reward against the innocent; such a person shall never be moved.
Psalm 15 frames access to the LORD's tabernacle and holy hill through upright conduct, truthfulness, neighbourly restraint, oath-keeping, and economic justice.
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The Bible, King James Version, Book 19: Psalms The Bible, King James Version, Book 19: Psalms / Book 19 Psalms; lines 522-668 confidence: medium
God is in the generation of the righteous; the LORD is the poor person's refuge; salvation from Zion and return of captivity will make Jacob and Israel rejoice.
Salvation is hoped to come out of Zion, righteous dwelling is associated with the LORD's holy hill and tabernacle, and the LORD hears the distress cry from his temple.
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The Bible, King James Version, Book 19: Psalms The Bible, King James Version, Book 19: Psalms / Book 19 Psalms; lines 6481-6653 confidence: medium
"They that trust in the LORD shall be as mount Zion, which cannot be removed."
Those who trust in the LORD are compared to Mount Zion, which cannot be removed and abides for ever.
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The Bible, King James Version, Book 19: Psalms The Bible, King James Version, Book 19: Psalms / Book 19 Psalms; lines 975-1135 confidence: medium
The passage asks who may ascend the hill of the LORD or stand in the holy place; the answer names clean hands, pure heart, and truthful conduct, with blessing and righteousness from God.
The passage asks who may ascend into the hill of the LORD and stand in his holy place, then lists moral qualifications and promised blessing.
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The Bible, King James Version, Book 23: Isaiah The Bible, King James Version, Book 23: Isaiah / Book 23 Isaiah; lines 1098-1227 confidence: high
"How art thou fallen from heaven, O Lucifer, son of the morning!"
The addressed figure desires ascent into heaven, above stars, onto the mount of congregation, and above clouds, but is brought down to hell and the pit.
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The Bible, King James Version, Book 23: Isaiah The Bible, King James Version, Book 23: Isaiah / Book 23 Isaiah; lines 1353-1474 confidence: medium
All inhabitants of the world are told to see an ensign lifted on mountains and hear a trumpet blown.
A present is brought to the LORD of hosts at the place of his name, identified as Mount Zion, and a signal is raised on mountains for the world's inhabitants.
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The Bible, King James Version, Book 23: Isaiah The Bible, King James Version, Book 23: Isaiah / Book 23 Isaiah; lines 1739-1864 confidence: medium
The LORD punishes the host of the high ones and the kings of the earth, gathers them like prisoners in pit and prison, later visits them, and reigns in Mount Zion and Jerusalem while moon and sun are shamed.
The LORD reigns in Mount Zion and Jerusalem, and on this mountain makes a feast of rich food and refined wine for all people.
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The Bible, King James Version, Book 23: Isaiah The Bible, King James Version, Book 23: Isaiah / Book 23 Isaiah; lines 1866-1995 confidence: medium
The LORD destroys the covering over all peoples and nations, “will swallow up death in victory,” wipes tears from all faces, and is acclaimed by those who waited for salvation.
The mountain is the location where the covering over all peoples and nations is destroyed and where the hand of the LORD rests.
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The Bible, King James Version, Book 23: Isaiah The Bible, King James Version, Book 23: Isaiah / Book 23 Isaiah; lines 1997-2120 confidence: low
The LORD gathers Israel one by one; a great trumpet is blown; those perishing in Assyria and outcasts in Egypt come to worship the LORD at the holy mount in Jerusalem.
The gathered people worship the LORD in the holy mount at Jerusalem.
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The Bible, King James Version, Book 23: Isaiah The Bible, King James Version, Book 23: Isaiah / Book 23 Isaiah; lines 2249-2365 confidence: medium
The people have song and gladness like a holy night solemnity and like one going with a pipe to the mountain of the LORD.
Song, gladness, and a pipe accompany coming to the mountain of the LORD, the mighty One of Israel.
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The Bible, King James Version, Book 23: Isaiah The Bible, King James Version, Book 23: Isaiah / Book 23 Isaiah; lines 335-461 confidence: medium
The LORD creates over mount Zion "a cloud and smoke by day" and "a flaming fire by night" as defence over glory.
Mount Zion is the setting for created cloud, smoke by day, flaming fire by night, and protective glory over dwellings and assemblies.
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The Bible, King James Version, Book 23: Isaiah The Bible, King James Version, Book 23: Isaiah / Book 23 Isaiah; lines 4394-4520 confidence: medium
The LORD gives a place and everlasting name in his house and walls; the sons of the stranger who join him, keep sabbath, and take hold of covenant are brought to the holy mountain and house of prayer; their offerings are accepted; the Lord GOD gathers outcasts of Israel and others.
The LORD brings worshipers to the holy mountain; the one who trusts in him inherits the holy mountain; the high and lofty One dwells in a high and holy place.
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The Bible, King James Version, Book 23: Isaiah The Bible, King James Version, Book 23: Isaiah / Book 23 Isaiah; lines 4890-5016 confidence: medium
The speaker asks the LORD to 'rend the heavens' and 'come down,' so that mountains flow down, fire makes waters boil, and nations tremble at his presence.
The speaker asks the LORD to rend the heavens and come down, causing mountains to flow and fire to make waters boil.
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The Bible, King James Version, Book 23: Isaiah The Bible, King James Version, Book 23: Isaiah / Book 23 Isaiah; lines 5140-5176 confidence: medium
Brethren are brought from all nations as an offering to the LORD, transported by several animals and vehicles to the holy mountain Jerusalem, like an offering in a clean vessel brought to the house of the LORD.
Brethren from all nations are brought as an offering to the LORD's holy mountain Jerusalem, and all flesh comes to worship before the LORD.
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The Bible, King James Version, Book 23: Isaiah The Bible, King James Version, Book 23: Isaiah / Book 23 Isaiah; lines 591-719 confidence: medium
The testimony is to be bound and the law sealed among disciples; the narrator waits for the LORD, and he and the children given him are signs and wonders in Israel from the LORD of hosts dwelling in Mount Zion.
The LORD of hosts is said to dwell in Mount Zion.
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The Bible, King James Version, Book 23: Isaiah The Bible, King James Version, Book 23: Isaiah / Book 23 Isaiah; lines 65-197 confidence: high
A word concerning Judah and Jerusalem says that in the last days the mountain of the LORD's house will be established at the top of the mountains and exalted above the hills; all nations will flow to it, many people will go up to the house of the God of Jacob for teaching, and law and the LORD's word will go forth from Zion and Jerusalem.
The mountain of the LORD's house is established above other heights; nations flow to it, and many people go up to receive divine teaching, law, and the word from Zion and Jerusalem.
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The Bible, King James Version, Book 23: Isaiah The Bible, King James Version, Book 23: Isaiah / Book 23 Isaiah; lines 848-970 confidence: medium
No one hurts or destroys in the holy mountain because the earth is full of the knowledge of the LORD as waters cover the sea.
No hurt or destruction occurs in the holy mountain because the earth is full of the knowledge of the LORD as waters cover the sea.
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The Bible, King James Version, Book 26: Ezekiel The Bible, King James Version, Book 26: Ezekiel / Book 26 Ezekiel; lines 2803-2930 confidence: high
The son of man is told to lament the king of Tyrus, described as full of wisdom and perfect in beauty, in Eden the garden of God, covered with precious stones and gold, with tabrets and pipes prepared on the day created.
The king is described as in Eden, the garden of God, as an anointed covering cherub on the holy mountain among stones of fire, then cast out as profane after iniquity, violence, and sin.
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The Bible, King James Version, Book 26: Ezekiel The Bible, King James Version, Book 26: Ezekiel / Book 26 Ezekiel; lines 4156-4276 confidence: medium
In the twenty-fifth year of captivity, fourteen years after the city was smitten, the hand of the LORD was upon the speaker and brought him there.
The speaker is brought in visions of God to the land of Israel and set on a very high mountain beside a city-like frame.
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The Bible, King James Version, Book 26: Ezekiel The Bible, King James Version, Book 26: Ezekiel / Book 26 Ezekiel; lines 4522-4639 confidence: medium
The divine voice calls the house the place of throne, feet, and everlasting dwelling among Israel; says Israel and their kings defiled the holy name by whoredom, carcases, high places, and abominations; says anger consumed them; commands removal of those things so the LORD will dwell among them forever.
The law of the house locates the whole holy limit on the top of the mountain, and the house is tied to divine throne and dwelling.
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The Bible, King James Version, Book 27: Daniel The Bible, King James Version, Book 27: Daniel / Book 27 Daniel; lines 194-315 confidence: medium
"a stone was cut out without hands" and struck the image's iron-and-clay feet, breaking them to pieces.
The dream depicts a stone that destroys the image and then becomes a great mountain filling the whole earth.
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The Bible, King James Version, Book 66: Revelation The Bible, King James Version, Book 66: Revelation / Book 66 Revelation; lines 950-1068 confidence: medium
The Lamb stands on Mount Sion with 144,000 bearing the Father's name in their foreheads; heavenly sounds and a new song are heard; the group is redeemed, follows the Lamb, and is without guile or fault.
The Lamb stands on Mount Sion with the redeemed one hundred forty-four thousand bearing the Father's name.
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finnic
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Finno-Ugric, Siberian Mythology CHAPTER I / WORLD PICTURES / PLATE XLI / WORLD PICTURES; lines 13953-14050 confidence: medium
Because Mongolia is a plateau and river source region, Mongols are said to believe they live on the peak of a mound-like world, with other peoples below on its sides.
The Mongols are said to imagine the world like a great mound and themselves as living on its peak, with other peoples below.
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Finno-Ugric, Siberian Mythology CHAPTER IV / THE WORLD-MOUNTAIN / THE WORLD-MOUNTAIN / THE WORLD-MOUNTAIN; lines 15432-15510 confidence: high
A heaven-mountain idea is connected with a world-ocean; an Altaic creation tale says mountain and ocean existed before the earth inhabited by humans.
The passage links the heaven/world-mountain with a world-ocean and describes Sumeru as the central mountain in a measured universe.
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Finno-Ugric, Siberian Mythology CHAPTER IV / THE WORLD-MOUNTAIN / THE WORLD-MOUNTAIN / THE WORLD-MOUNTAIN; lines 15432-15510 confidence: high
Seven circular golden mountain chains and seven ring-shaped seas surround Sumeru; a salt ocean and an iron mountain chain form the world's outer boundary, with measurements specified.
Sumeru is surrounded by seven circular golden mountain chains and seven seas, then a salt ocean and an iron boundary chain.
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Finno-Ugric, Siberian Mythology GODS OF SKY AND AIR / PLATE XXIX / GODS OF SKY AND AIR / CHAPTER XIV; lines 10975-11022 confidence: medium
Finnish magic songs say fire comes from heaven, where it is cradled at the navel of the sky and on the peak of a famous mountain.
Finnish magic-song lines locate fire's cradling at the navel of the sky and on the peak of a famous mountain.
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Finno-Ugric, Siberian Mythology PLATE XLII / THE PILLAR OF THE WORLD / CHAPTER IV / THE WORLD-MOUNTAIN; lines 15274-15345 confidence: high
Many Central Asian peoples have tales of a mighty world-mountain called Sumur or Sumer by Mongols and Kalmucks and Sumbur by Buriats.
The mountain is named as a world-mountain and described as the center of the relevant cosmography.
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Finno-Ugric, Siberian Mythology PLATE XLII / THE PILLAR OF THE WORLD / CHAPTER IV / THE WORLD-MOUNTAIN; lines 15274-15345 confidence: high
The mountain is connected with cosmography, forms its center, was once a little hill when the world was small, and now has a summit unattainable by humans and fit for gods.
The summit is described as a dwelling-place for gods; Bai-Ylgon lives on a golden mountain; the Over-god's dwelling and throne are on the peak.
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Finno-Ugric, Siberian Mythology PLATE XLII / THE PILLAR OF THE WORLD / CHAPTER IV / THE WORLD-MOUNTAIN; lines 15274-15345 confidence: high
The mountain often rises in storeys; examples include a three-stepped central mountain and an Ostiak seven-storied mountain of Heaven.
The mountain is said to rise in storeys, with three-stepped and seven-storied examples corresponding to storeys of Heaven.
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Finno-Ugric, Siberian Mythology PLATE XLII / THE PILLAR OF THE WORLD / CHAPTER IV / THE WORLD-MOUNTAIN; lines 15274-15345 confidence: high
The summit of the earth-mountain is not directly above humans but rises to the sky at the North Star, where the sky-axis, the Over-god's dwelling, and the golden throne are located; the world-mountain is assumed to be in the north.
The peak rises to the sky at the North Star, where the axis of the sky and the Over-god's dwelling and golden throne are located.
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Finno-Ugric, Siberian Mythology PLATE XLII / THE PILLAR OF THE WORLD / CHAPTER IV / THE WORLD-MOUNTAIN; lines 15274-15345 confidence: medium
Heaven itself may be imagined as a mountain with a rounded arch underside; in an Altaic creation tale, Ulgen creates the earth while seated on a golden mountain, which later descends and hides the earth.
The passage links the stone arch picture of Heaven with the mountain idea and summarizes a Goldes tale in which gods build stone Heaven and hide its arch with air.
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Finno-Ugric, Siberian Mythology PLATE XLIII / THE TREE OF LIFE / THE TREE OF LIFE / THE TREE OF LIFE; lines 15921-15999 confidence: high
The passage links West Siberian and ancient Iranian ideas: a mighty tree or tree of life stands on the central iron mountain, Hara Berezaiti; under it is the spring Ardvisura and Iranian paradise, where the first man Gajomartan dwells as a white being.
The West Siberian and Iranian material locates the mighty tree or tree of life on an iron mountain at the centre of the earth-disc.
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Finno-Ugric, Siberian Mythology PLATE XLIV / THE CREATION OF MAN / THE CREATION OF MAN / THE CREATION OF MAN; lines 16721-16799 confidence: low
Ulgen creates the earth, seven masculine beings and seven trees, then Maidere and a tree upon the golden mountain; after seven years the trees have branches but men have not increased, and Maidere receives power to oversee increase and begins creating a woman.
Ulgen creates seven men with seven trees, and Maidere with a tree upon the golden mountain.
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Finno-Ugric, Siberian Mythology PLATE XLVI / THE HEAVEN GOD / CHAPTER XI / THE SONS OF GOD; lines 17726-17760 confidence: medium
Altaic tales mention seven beings named Kudai, meaning god, situated in the third storey of Heaven on Siiro, the Majesty mountain.
Altaic tales place the seven Kudai in the third storey of Heaven on Siiro mountain.
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Finno-Ugric, Siberian Mythology PLATE XLVII / THE SONS OF GOD / CHAPTER XII / THE GREAT MOTHER; lines 18156-18225 confidence: medium
A Central Asian tale has a Khan promise his daughter for a Garuda eagle wing; questing heroes and a youth reach a high mountain and are told that behind the white sky is the lake of milk, with a dark forest at its centre where the bird dwells.
The Central Asian tale has heroes climb or reach a high mountain associated with the sky, beyond which lies the milk lake and the bird’s dwelling.
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Finno-Ugric, Siberian Mythology THE CREATION OF MAN / THE CREATION OF MAN / THE CREATION OF MAN / THE CREATION OF MAN 379; lines 16802-16848 confidence: medium
Maidere asks seven men who will take the woman given life by the devil; three refuse and go to the golden mountain to become assistant spirits to God, while four remain and Ulgen makes a wife for Targyn-nama from ribs taken from both sides.
Three of the seven men refuse the woman given life by the devil, go to the golden mountain, and become assistant spirits to God, or Burkhans.
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Finno-Ugric, Siberian Mythology THE HEAVEN GOD / THE HEAVEN GOD / PLATE XLVI / THE HEAVEN GOD; lines 17674-17723 confidence: high
Where belief in a Heaven-mountain has spread, God is regarded as dwelling on the summit of the mountain, which touches the North Star.
The passage says that where belief in a Heaven-mountain has spread, God dwells on the summit of a mountain that touches the North Star.
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Finno-Ugric, Siberian Mythology THE PILLAR OF THE WORLD / CHAPTER IV / THE WORLD-MOUNTAIN / THE WORLD-MOUNTAIN; lines 15348-15429 confidence: high
Opening tale: an animal or frog is turned over; the world is created on its belly, continents are built on its feet, Sumbur is founded on its navel, and the North Star is placed on Sumbur's summit or appears as a temple spire.
The passage repeatedly describes Sumbur, Suro, Sumeru, Hara Berezaiti, Himinbjorg, and related northern or central mountains as cosmic structures linking earth, sky, stars, divine summit, or compass center.
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Finno-Ugric, Siberian Mythology THE PILLAR OF THE WORLD / CHAPTER IV / THE WORLD-MOUNTAIN / THE WORLD-MOUNTAIN; lines 15348-15429 confidence: medium
The northern cosmic mountain is said to have been known in Nearer Asia and to appear in Isaiah, where a proud being says he will ascend, raise his throne above the stars, and sit on the mount of congregation in the north.
The Isaiah comparison presents a proud being's intended ascent above the stars to the northern mount, while the same section links the summit of the world-mountain with God's throne.
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Finno-Ugric, Siberian Mythology THE PILLAR OF THE WORLD / CHAPTER IV / THE WORLD-MOUNTAIN / THE WORLD-MOUNTAIN; lines 15348-15429 confidence: high
Sumeru and Hara Berezaiti are described as central earth-disc mountains; the Bundahish says fixed stars and planets move around the mountain, bound to it as to the world-post.
The Bundahish is summarized as saying fixed stars and planets move around the mountain and are bound to it as to a world-post.
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Finno-Ugric, Siberian Mythology THE PILLAR OF THE WORLD / CHAPTER IV / THE WORLD-MOUNTAIN / THE WORLD-MOUNTAIN; lines 15348-15429 confidence: high
A Central Asian tale places a greater world-tree on a high three-stepped central mountain with a square summit; four mounds on the mountain's sides are called the four continents around Sumeru, one at each compass point.
The Central Asian account describes four mounds called four continents around the mountain, matching the passage's explanation of continents around Sumeru at the compass points.
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Finno-Ugric, Siberian Mythology THE PILLAR OF THE WORLD / V : ' - : / PLATE XLII / THE PILLAR OF THE WORLD; lines 15176-15271 confidence: high
The passage describes the Altai shamanic birch as between world-pillars and a branched world-tree from the earth’s center, and cites an Abakan Tatar poem about a white seven-branched birch on an iron mountain in the center of the earth.
The passage cites a white seven-branched birch-tree on an iron mountain in the center of the earth and frames it as part of the world-tree/world-pillar complex.
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Finno-Ugric, Siberian Mythology THE SONS OF GOD / CHAPTER XII / THE GREAT MOTHER / THE GREAT MOTHER; lines 18228-18320 confidence: high
Ostiaks believe the great Birth-giving mother dwells in Heaven on a seven-storeyed mountain and fixes everyone’s fate by writing at each child’s birth in a golden book or on a gold-ornamented seven-branch, the tree of life.
The Ostiak Birth-giving mother dwells in Heaven on a seven-storeyed mountain and writes fate in a golden book or on the tree of life.
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Finno-Ugric, Siberian Mythology THE SONS OF GOD / THE SONS OF GOD / THE SONS OF GOD / THE SONS OF GOD; lines 18002-18094 confidence: high
The passage says thirty-three Tengeri live on the Sumeru world-mountain, that they have come from India, and that an Altaic cosmological report describes thirty-three heavenly discs, one higher than another.
The passage describes thirty-three Tengeri living on the Sumeru world-mountain and links this to thirty-three heavenly discs.
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Finno-Ugric, Siberian Mythology THE TREE OF LIFE / PLATE XLIII / THE TREE OF LIFE / THE TREE OF LIFE; lines 15839-15918 confidence: high
Central and Northern Asian tales place the tree of life on a high hill, mountain, or in heaven; Semitic paradise is imagined on a central mountain or in heaven; Babylonians knew of a paradise-mountain of gods, the tree, and the water of life.
The tree of life is said to be placed on a hill, mountain, heaven, Sumeru/Meru, or Hara Berezaiti, and the Central Asian tale locates Zambu at the foot of a divine mountain.
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Finno-Ugric, Siberian Mythology THE TREE OF LIFE / PLATE XLIII / THE TREE OF LIFE / THE TREE OF LIFE; lines 15839-15918 confidence: high
The passage says Vedic Soma is immortality-producing nourishment growing on a mountain, and Iranian Haoma is a fertile golden-flowered tree of life placed on the central mountain Hara Berezaiti.
Vedic Soma is described as immortality-producing nourishment growing on a mountain, and Iranian Haoma is described as a fertile golden-flowered tree of life on the central mountain Hara Berezaiti.
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Finno-Ugric, Siberian Mythology THE TREE OF LIFE / THE TREE OF LIFE / THE TREE OF LIFE / THE TREE OF LIFE; lines 16002-16068 confidence: high
The Kalmucks tell of the Zambu tree rising from the Marvo Sea; four rivers flow to the compass points, make seven turnings, return to their source, receive tributaries, and pierce animal-like rocks.
The Kalmuck rivers are said to flow to the compass points and to have their source at the center of the earth, connected with the central mountain.
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Finno-Ugric, Siberian Mythology THE WORLD-MOUNTAIN / THE WORLD-MOUNTAIN / CHAPTER V / THE TREE OF LIFE; lines 15572-15652 confidence: high
Altaic and related descriptions place the highest tree at the navel or center of the universe, often on Sumeru, an iron mountain, or the central mountain, reaching toward Bai-Ylgon’s dwelling or into the sky.
The world-tree is described as growing on Sumeru, an iron mountain, a high hill, or the central mountain, and Tatar and Mordvin examples place the birch on a mountain or hill.
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Finno-Ugric, Siberian Mythology THE WORLD-MOUNTAIN / THE WORLD-MOUNTAIN / THE WORLD-MOUNTAIN / THE WORLD-MOUNTAIN; lines 15513-15569 confidence: high
“THE WORLD-MOUNTAIN”
The passage is headed as the world-mountain and describes four sides with distinct jewel or metal colors that correspond to directions.
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native american southwest
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Jicarilla Apache Texts Jicarilla Apache Texts / TRANSLATIONS.; lines 63-165 confidence: medium
The people are coming up; Ile^ makes a growing mountain and vertical reeds in the center; four girls twist the reeds; a messenger reports that the reeds are twisted.
A mountain is made and continues increasing in height while the people gather around it during the emergence sequence.
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Jicarilla Apache Texts Jicarilla Apache Texts / TRANSLATIONS.; lines 741-837 confidence: medium
The Rio Grande is made the world’s backbone; a mountain ridge is its neck, Pike’s Peak its head, ranges its legs, and White Flint Mountain and Rock Bell Mountain its nipples; the world is made very strong.
The world’s structure is mapped through named rivers and mountains; sacred mountains are climbed; an editorial note states that sacred rivers and mountains contain supernatural power for the tribe’s help.
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Myths and Tales from the San Carlos Apache Myths and Tales from the San Carlos Apache / CONTENTS; lines 2803-3021 confidence: medium
Song I describes a hunting trip through east, south, west, and north, with mountain ridges and mountain heads of jet, bailgaiye, coral, and turquoise, and a horn standing at four places in the sky.
Songs describe mountain ridges, mountain heads, sky-related places, and forked mountains associated with jet, bailgaiye, coral, turquoise, and white shell in the four directions.
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Myths and Tales from the San Carlos Apache Myths and Tales from the San Carlos Apache / CONTENTS; lines 3024-3288 confidence: medium
Mountain ridges of jet, white shell, coral, and turquoise are listed; a figure listens beyond them, and echoes come from beyond similar ridges.
Mountains or ridges of jet, white shell, coral, and turquoise are repeatedly named with east, south, west, and north, and the speaker moves through or under them as deer appear.
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The Mountain Chant: A Navajo Ceremony ILLUSTRATIONS / THE MOUNTAIN CHANT: A NAVAJO CEREMONY. / INTRODUCTION. / SONGS OF SEQUENCE.; lines 3761-3919 confidence: medium
The First Song of the Holy Young Men says the Holy Young Man lays down his child at the foot of the black mountain, and the Holy Young Woman lays down her child at the foot of the blue mountain.
The passage repeatedly places holy figures or gods on black and blue mountains and associates the mountains with gendered and directional coding.
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The Mountain Chant: A Navajo Ceremony NOTE ON THE ORTHOGRAPHY OF NAVAJO WORDS. / ILLUSTRATIONS / THE MOUNTAIN CHANT: A NAVAJO CEREMONY. / INTRODUCTION.; lines 1168-1250 confidence: medium
At Narrow Sand Hills the party enters a hill and reaches Ka¢lùgi's butterfly dwelling, filled with butterflies and rainbows; Ka¢lùgi, his wife, and House of Feathers are present, and Niltci disappears.
The traveler repeatedly enters hills or mountains containing sacred houses, ascends to a hilltop house, and follows a white-lightning trail into another mountain dwelling where sun and moon hang on walls.
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The Mountain Chant: A Navajo Ceremony NOTE ON THE ORTHOGRAPHY OF NAVAJO WORDS. / ILLUSTRATIONS / THE MOUNTAIN CHANT: A NAVAJO CEREMONY. / INTRODUCTION.; lines 1594-1681 confidence: medium
A Navajo chief asks Tlà ¢esçìni's grandmother how the young men made their journey; she says her grandson rose early for years to run around Tsòtsil and dropped stones on sacrificial heaps each circuit.
Tlà ¢esçìni's repeated dawn circuits around Tsòtsil and his dropping of stones on sacrificial heaps center the feat on a named mountain.
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The Mountain Chant: A Navajo Ceremony NOTE ON THE ORTHOGRAPHY OF NAVAJO WORDS. / ILLUSTRATIONS / THE MOUNTAIN CHANT: A NAVAJO CEREMONY. / INTRODUCTION.; lines 184-281 confidence: low
The ceremony name is explained as chant toward a place within the mountains; it may refer to mountains, the Carrizo Mountains, a mountain place where the originator dwelt, the prophet's name, or all combined. qaçà l is sacred song, and qaçà li is the chanter or master of ceremonies.
The ceremony's name is explained through a place within the mountains and the originator or prophet's mountain dwelling.
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The Mountain Chant: A Navajo Ceremony NOTE ON THE ORTHOGRAPHY OF NAVAJO WORDS. / ILLUSTRATIONS / THE MOUNTAIN CHANT: A NAVAJO CEREMONY. / INTRODUCTION.; lines 1933-2017 confidence: low
The chanter erases the painting with his rattle in order: western mountain, bear track, central hole, other figures, and outside serpents; serpent erasure begins in the east and follows the apparent sun course to the north; the sand is collected and thrown away outdoors.
The dry painting includes a mountain in the west, which is the first figure erased by the qaçàli.
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The Mountain Chant: A Navajo Ceremony NOTE ON THE ORTHOGRAPHY OF NAVAJO WORDS. / ILLUSTRATIONS / THE MOUNTAIN CHANT: A NAVAJO CEREMONY. / INTRODUCTION.; lines 2570-2642 confidence: medium
An origin story says Dsilyi` Neyáni visited Bistcà gi, home of Estsà n ¢igìni; the divine beings had sun and moon wall ornaments and wore them on their backs during their alili at a great mythic dance.
The origin story identifies Bistcà gi mountain as the home of divine beings involved in the origin of the sun show.
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The Mountain Chant: A Navajo Ceremony NOTE ON THE ORTHOGRAPHY OF NAVAJO WORDS. / ILLUSTRATIONS / THE MOUNTAIN CHANT: A NAVAJO CEREMONY. / INTRODUCTION.; lines 3030-3105 confidence: medium
Niltci appears in the northeast as the yay who accompanied the prophet to the home of the snakes; the western mountain of Dsilyà-içín is shown with relief, halo, and spruce twig/tree-door symbolism.
The named mountain is depicted in relief with a halo and a spruce twig indicating a spruce-tree door, and it lies beyond the western serpent boundary.
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The Mountain Chant: A Navajo Ceremony NOTE ON THE ORTHOGRAPHY OF NAVAJO WORDS. / ILLUSTRATIONS / THE MOUNTAIN CHANT: A NAVAJO CEREMONY. / INTRODUCTION.; lines 3284-3383 confidence: low
Fig. 58 is a kethawn sacred to the Youth and Maiden of the Rock Crystal, divine beings dwelling in Tsisnàtcini; it has two white-earth-coated sticks, cotton string, black bead, and turkey and eagle feathers.
The Youth and Maiden of the Rock Crystal are described as divine beings dwelling in Tsisnàtcini, a great mountain.
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The Pima Indians SOCIAL MORALS / FORMULAS OF POLITENESS / WARFARE / SOPHIOIX)GY; lines 10411-10556 confidence: medium
Earth Doctor says the people are too late for the earlier rescue, says there is still hope if they climb Crooked mountain, and gives power to South Doctor to help them.
Earth Doctor sends people to Crooked mountain, and South Doctor sings the mountain higher above the waters four times.
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The Sia A BAIN SONG OF THE SKO'YO CHAI'AN (GIANT SOCIETY). / SONGS. / SICK. / THK KU.; lines 5995-6304 confidence: medium
The rain song sends corn pollen over directional roads to springs of directional mountains. The free translation says this is so cloud people may ascend from the spring in the heart of the mountain and water the earth, with the pattern repeated for the remaining cardinal points.
The rain-song translation says corn pollen travels to directional mountain springs so cloud people may ascend from the spring in the heart of the mountain and water the earth.
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The Sia BABTER. / THE ORACLE. / COSMOOONY. / COSMOGONY.; lines 2159-2242 confidence: medium
The sun recognizes the boys as his children, says they destroyed giants who ate his people, approves converting the two villages into stone, and instructs them to dwell high above the earth at Sandia mountain.
The sun directs the brothers to live high above the earth at Sandia mountain, where they remain and where their house has a crater entrance.
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The Sia BABTER. / THE ORACLE. / COSMOOONY. / COSMOGONY.; lines 2532-2616 confidence: medium
Po'shaiyanne visits a high western mountain and sees a white deer in the north, a yellow antelope in the west, a sheep in the south, a buffalo in the east, and many small animals and birds across the earth and air.
From the summit of a high mountain in the west, Po'shaiyanne can see all over the earth and identify animals in the four directions.
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The Sia BABTER. / THE ORACLE. / COSMOOONY. / COSMOGONY.; lines 886-959 confidence: medium
Inspired by Sussistinnako, the two women create the sun from shell and stones, carry him east, ascend a high mountain, drop him behind it, and the people rejoice as he rises and brings light; they see a body-covering mask rather than the sun himself.
The women ascend a high mountain, drop the sun behind it, and after a time the sun ascends and brings light.
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The Sia INTRODUCTION. / BABTER. / THE ORACLE. / COSMOOONY.; lines 815-883 confidence: high
To provide rain for Ha'arts, the earth, the creator makes cloud, lightning, thunder, and rainbow peoples to work for the earth people.
Cloud, lightning, thunder, and rainbow peoples are divided among six directions; each group dwells in a spring in a great mountain with a giant tree on its summit.
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The Sia THE ORACLE. / COSMOOONY. / COSMOGONY. / CULT SOCIETIES.; lines 2965-3023 confidence: medium
Ma'asewe organizes the Ope Society, appoints himself ho'naaite and his brother vicar, and appoints six men to live in six high mountains, watch the six cardinal points, warn the Sia, and help guide arrows with Ma'asewe and U'yuuyewfi.
Six appointed men dwell in six high mountains of the world, watch from the six cardinal points, warn the Sia, and help guide arrows.
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The Sia USE OF PAINT IN WORSHIP. / THE MYSTERY DANCE. / THK MINIWATU. / DOB8ET.1 THE MINIWATU. 441; lines 22805-22896 confidence: medium
The earth is described as a circular plain surrounded by water; at its western extremity is a high mountain with a mound and the Wakinyan dwelling, which opens toward the four quarters; a butterfly, bear, reindeer or deer, and beaver stand at the four entrances.
The Wakinyan gods dwell on a mound atop a high mountain at the western extremity of the circular earth, with entrances to the four quarters guarded by animal sentinels.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies CEREMONIES OF THE SECOND DAY / CEREMONIES OF THE SECOND NIGHT / ANNUAL FESTIVAL OF THE SHA'LAKO / MIXOK CEREMONIES; lines 13163-13264 confidence: high
Ko'mosona and Ko'pekwin make two sand mounds beside Sa'yatasha's seat; the mounds symbolize two mountains near Ko'thluwala'wa, the seat symbolizes Ko'thluwala'wa, and prayer meal lines denote the four regions.
Sand mounds are explicitly said to symbolize two mountains near Ko'thluwala'wa, Sa'yatasha's seat symbolizes Ko'thluwala'wa, and meal lines are crossed four times to denote the four regions.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies HOUSE BUILDING / AGRICULTURE AND HORTICULTURE / STEVESSONJ ARTS AND INDUSTRIES 351 / SALT GATHERING; lines 19613-19713 confidence: low
Before sunrise the guide and writer set out; when the guide sees the volcanic peak rising from the lake, described as the home of the Gods of War, he removes his kerchief, takes out a prayer-meal bag, prays, and sprinkles meal until the lake is reached.
A volcanic peak rising from the lake is called the home of the Gods of War and triggers prayer and meal-sprinkling by the guide.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies TO THE VALLEY / ANTHROPIC WORSHIP AND RITUAL / HISTORY MYTH 75 / HISTORY MYTH; lines 3784-4057 confidence: low
The passage names the great father old dance man and great mother old dance woman; they know many things, made or finished the rivers, and made Ko'thluwala'wa mountain.
The passage says the two knowledgeable ancestral figures made Ko'thluwala'wa mountain.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies TWENTY-THIRD ANNUAL REPORT PL. XLI / O'WIXAHAI'YE. THANKSGIVING FESTIVAL FOR CROPS / CEREMONIES OF THE SECOND DAY / CEREMONIES OF THE SECOND NIGHT; lines 12014-12101 confidence: low
Three youths appearing as decrepit old men personate the Zuñi when they lived on To'wa yal'lanne, or Corn Mountain; they hobble with staffs and carry objects including a stone ax, tin tweezers, bows, and arrows.
Three youths personate old Zuñi when they lived on To'wa yal'lanne, identified as Corn Mountain.
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roman
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Aeneidos LIBER III / PUBLI VERGILI MARONIS / AENEIDOS / LIBER IV; lines 2747-2861 confidence: high
Mercury sees Atlas, whose summit supports the sky; clouds, wind, rain, snow, rivers, and ice are described on his head, shoulders, and beard.
Atlas is described as supporting heaven with his summit and as a vast storm-covered mountain-body encountered during Mercury's descent.
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Aeneidos LIBER IX / PUBLI VERGILI MARONIS / AENEIDOS / LIBER X; lines 7561-7581 confidence: low
"PANDITUR interea domus omnipotentis Olympi, / conciliumque vocat divom pater atque hominum rex / sideream in sedem"
Olympus is presented as a high, starry divine seat from which all lands and mortal camps are viewed.
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The Aeneid of Virgil BOOK THIRD / THE STORY OF THE SEVEN YEARS' WANDERING / BOOK FOURTH / THE LOVE OF DIDO, AND HER END; lines 2309-2389 confidence: high
Mercury flies, sees Atlas whose crest sustains the sky and whose body is covered with clouds, rain, snow, rivers, and ice; he pauses there, then flies low along the Libyan shore like a bird over the sea.
Atlas is described as a peak whose crest sustains the sky, and Mercury pauses there during his descent.
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The Aeneid of Virgil BOOK THIRD / THE STORY OF THE SEVEN YEARS' WANDERING / BOOK FOURTH / THE LOVE OF DIDO, AND HER END; lines 2309-2389 confidence: high
Mercury flies by Atlas, whose crest sustains the sky and whose pine-clad, clouded, snowy, river-marked, icy form is described, then descends toward the sea and Libyan shore.
Atlas is described as a peak whose crest sustains the sky, with weather and rivers marking his body-like mountain form.
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The Georgics The Georgics / THE GEORGICS / GEORGIC I; lines 343-474 confidence: high
The moon assigns lucky and unlucky labor days; the fifth is avoided because of Orcus, the Eumenides, Coeus, Iapetus, Typhoeus, and sworn brethren who tried to break heaven's gates by stacking Ossa, Pelion, and Olympus, until the Sire struck the mountain-stair apart with thunderbolt.
The sworn brethren try to reach or attack heaven by heaping Ossa on Pelion and Olympus on Ossa, explicitly forming a mountain-stair.
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The Metamorphoses of Ovid, Books I-VII BOOK I. / BOOK II. / BOOK III. / BOOK IV.; lines 313-336 confidence: medium
Perseus turns Atlas into a mountain, liberates Andromeda, changes seaweed into coral, and afterwards marries Andromeda.
Perseus turns Atlas into a mountain.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / BOOK THE FIFTH. / EXPLANATION. / EXPLANATION.; lines 8229-8324 confidence: high
Trinacria or Sicily is heaped on the limbs of Typhoeus, who dared to hope for heaven; Pelorus, Pachynus, Lilybaeum, and Aetna press down his hands, legs, and head.
Typhoeus is described as a heaven-challenging Giant pinned beneath Sicily and Aetna, whose struggles shake the earth.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / BOOK THE FIFTH. / EXPLANATION. / EXPLANATION.; lines 8229-8324 confidence: high
Trinacria is heaped on Typhoeus's limbs; Pelorus, Pachynus, Lilybœum, and Ætna pin him down, and he emits sand and flame while struggling to throw off earth, cities, and mountains.
Typhoeus is pinned beneath Sicily and Ætna, where his struggles cause trembling and flame.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE SECOND.; lines 2999-3129 confidence: low
Eryx is associated with a temple of Venus; Cynthus with the births of Apollo and Diana; Dindyma with Cybele, mother of the Gods; other mountains are geographically identified.
Several mountains are described as sacred to or associated with deities and cults, including Helicon with the Muses, Eryx with Venus, Cynthus with Apollo and Diana, Dindyma with Cybele, and Cithæron with Bacchus.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE SECOND.; lines 3131-3171 confidence: high
Atlas was a mountain of Mauritania which, by reason of its height, was said to support the heavens.
Atlas is described as a mountain whose height made it said to support the heavens.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE SECOND.; lines 3131-3171 confidence: high
Footnote 54 identifies Atlas as a mountain of Mauritania said, because of its height, to support the heavens.
Atlas is described as a mountain whose height led to the claim that it supported the heavens.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 1042-1088 confidence: high
The fable synopsis says the Giants attempted to become masters of heaven, Jupiter buried them under the mountains they had heaped for the assault, and Earth animated their blood into a cruel and fierce generation of men.
The Giants attempt to gain sovereignty over Heaven by piling mountains up to the stars.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 1042-1088 confidence: high
The fable heading summarizes that the Giants try to become masters of heaven by heaping mountains for their assault, and Jupiter buries them beneath the mountains.
The Giants attempt to master heaven by heaping mountains toward the stars.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 1463-1562 confidence: medium
The commentary compares Parnassus with Ararat, says Noah and his family are represented by Deucalion and Pyrrha, notes virtuous preservation, sacrifices or altar after rescue, a promised final flood, and named ancient writers on universal deluge history.
Parnassus is the high two-topped mountain where the little ship rests after other places have been covered by the sea; the commentary compares it with Ararat.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7245-7295 confidence: high
Atlas becomes a mountain: hair and beard become woods, shoulders and hands ridges, head the summit, bones stones; he grows immensely, and heaven with many stars rests on him.
Atlas's body becomes mountain features, grows to immense height, and the whole heaven with stars rests upon him.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7245-7295 confidence: high
Atlas becomes a mountain: beard and hair become woods, shoulders and hands become ridges, head becomes the summit, and bones become stones.
Atlas becomes a mountain of immense height, and the whole heaven with stars rests upon him.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7011-7106 confidence: medium
Olympus is explained as often signifying the heavens and as a Thessalian mountain whose great height led it to be supposed the abode of the Gods.
Olympus is described as a high mountain whose height led poets to use it for the heavens and as the supposed abode of the Gods.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7011-7106 confidence: medium
Olympus is said to be used by poets for the heavens because the high mountain in Thessaly was supposed to be the abode of the Gods.
The passage says Olympus, because of its height, was thought to be the abode of the Gods and was used poetically for the heavens.
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The Mysteries of Mithra DOCTRINE OF THE MITHRAIC MYSTERIES IOQ / THE MYSTERIES OF MITHRA / MITHRAIC LEONTOCEPHALOUS KRONOS. / DOCTRINE OF THE MITHRAIC MYSTERIES III; lines 4658-4730 confidence: high
The multitude of divinities is enthroned with Jupiter or Zeus on the sun-tipped summits of Mt. Olympus and composes the celestial court.
The divinities are enthroned with Jupiter or Zeus on the sun-tipped summits of Mt. Olympus, composing the celestial court.
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greek
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Hesiod, the Homeric Hymns, and Homerica THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY; lines 2463-2554 confidence: medium
The Heliconian Muses hold holy Helicon, dance by spring and altar, wash in Permessus, the Horse’s Spring, or Olmeius, go out by night veiled in mist, praise many gods, and teach Hesiod song while he shepherds under Helicon.
Helicon and Olympus are holy or snowy mountains where the Muses dance, sing, dwell, and approach Zeus and the immortals.
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Hesiod, the Homeric Hymns, and Homerica THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY; lines 2556-2655 confidence: medium
The Muses, children of Zeus dwelling in Olympus, are asked to grant song and narrate the origins of gods, earth, rivers, sea, stars, heaven, divine honors, and Olympus from the beginning.
Olympus is presented as the dwelling or held peak of the deathless gods and the Muses' house.
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Hesiod, the Homeric Hymns, and Homerica THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY; lines 2556-2655 confidence: medium
The speaker invokes the Muses, children of Zeus dwelling on Olympus, to recount the origins of gods, earth, sea, stars, heaven, divine honors, and Olympus.
Olympus is named as the Muses' dwelling, the snowy peaks held by the deathless gods, and the place whose taking is part of the divine order.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / THE SURVIVAL OF PAGAN DEITIES.; lines 5181-5283 confidence: medium
An old incantation calls from Olympus, the summit, and the three heights of heaven, where the Fates of all Fates and the speaker’s own Fate dwell, asking her to hear and come.
The incantation places the Fates at Olympus, the summit, and the three heights of heaven, and the passage identifies Olympus as an abode of deities.
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Pausanias's Description of Greece, Volume I, Translated with a Commentary by J. G. Frazer VOL. I. H / VOL. I. K / VOL. 1. M / VOL, I. N; lines 3865-3959 confidence: medium
Water near Atlas begins three streams but is swallowed by sand; crocodiles are near the source, and many think the water reappears from the sand as the Nile of Egypt.
Mount Atlas is said to have peaks touching heaven, to be inaccessible because of water and trees, and to be linked by some to waters that reappear as the Nile.
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The Bacchae of Euripides CADMUS. / PENTHEUS. / TEIRESIAS. / CHORUS.; lines 727-826 confidence: medium
The Chorus longs for Cyprus and Paphos with Aphrodite, sea-foam, the Loves, Nile streams, waves, and seaward caves, then names Olympus as a better high land where the Muses dwell, with Grace, Heart's Desire, peace, and Guiding Fire.
Olympus is imagined as a high, fair place cleaving the air where the Muses dwell.
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The Extant Odes of Pindar WINNER IN THE BOYS' SHORT FOOT-RACE. / THE PYTHIAN ODES. / FOR HIERON OF AITNA, / WINNER IN THE CHARIOT-RACE.; lines 2266-2387 confidence: high
Things Zeus does not love flee from the Pierides' voice; among them is Typhon, hundred-headed foe of the gods, lying in Tartaros and bred in a Kilikian den.
Typhon, a hundred-headed foe of the gods and dragon-thing, is bound beneath Sicily and snowy Etna, from which fire, smoke, lava, and flame issue.
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The Iliad BOOK XIII. / ARGUMENT. / BOOK XIV. / JUNO DECEIVES JUPITER BY THE GIRDLE OF VENUS.; lines 13834-13982 confidence: medium
Juno and Sleep travel unseen through darkness to Lectos on Ida; Ida's hills, rills, mountains, and forests are described, and Sleep conceals himself in a fir as a night-bird.
Juno and Sleep arrive on Ida, where the mountain, forests, and rills are emphasized before Jove sees Juno on the summit.
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The Iliad JUNO DECEIVES JUPITER BY THE GIRDLE OF VENUS. / BOOK XV. / ARGUMENT. / THE FIFTH BATTLE AT THE SHIPS; AND THE ACTS OF AJAX.; lines 14414-14560 confidence: medium
Mars sits sullenly; Juno calls winged Iris and the god of day, sending them to the summit of Ida to receive and execute Jove's command.
Juno sends envoys to the summit of Ida, where Jove is seated and issues commands affecting gods and battle.
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The Iliad POPES PREFACE TO THE ILIAD OF HOMER / THE ILIAD. / BOOK I. / THE CONTENTION OF ACHILLES AND AGAMEMNON.; lines 2616-2756 confidence: medium
Achilles asks Thetis to ascend to Olympus and petition Jove, recalling that she once summoned Briareus when gods threatened Jove with chains; Briareus stood at the throne with a hundred hands and the gods dropped the fetters.
Achilles asks Thetis to ascend to Olympus, and she promises to mount the brazen dome to move Jove’s tribunal.
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The Iliad THE BREACH OF THE TRUCE, AND THE FIRST BATTLE. / BOOK V. / ARGUMENT. / THE ACTS OF DIOMED.; lines 6517-6649 confidence: medium
The chariot flies through the sky; heaven's golden gates open under the winged Hours; Juno reaches Olympus, where Jove sits, and complains about Mars's destruction.
Olympus is described rising in the ambient skies, with Jove seated above the gods and issuing permission for divine action.
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The Iliad THE REDEMPTION OF THE BODY OF HECTOR. / CONCLUDING NOTE. / A. POPE / END OF THE ILIAD; lines 24619-24768 confidence: medium
The note discusses heaven, Tartarus, Atlas' pillars separating earth and heaven, and Olympus as the highest earthly point blended with the seat of the gods.
The notes discuss heaven above, Tartarus below, Atlas' separating pillars, and Olympus as a high point associated with the gods' seat.
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The Iliad THE REDEMPTION OF THE BODY OF HECTOR. / CONCLUDING NOTE. / A. POPE / END OF THE ILIAD; lines 24619-24768 confidence: medium
The note quotes Milton and Tasso on cosmic distance, then discusses Homeric heaven, Atlas' pillars separating earth and heaven, the depth of Tartarus, and Olympus as both real mountain and seat of the gods.
Olympus is described as the highest point on earth and as indistinctly blended with the seat of the gods.
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The Iliad THE SINGLE COMBAT OF HECTOR AND AJAX. / BOOK VIII. / ARGUMENT. / THE SECOND BATTLE, AND THE DISTRESS OF THE GREEKS.; lines 8220-8319 confidence: medium
Jove approves, takes his chariot, rides with ethereal steeds to Ida, where his fane and altar stand; he releases the steeds, sits on a cloudy point, and surveys town, tents, and seas.
Jove travels to Ida's topmost height, sits on a cloudy point by his fane and altar, and surveys the town, tents, and seas.
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The Iliad THE SINGLE COMBAT OF HECTOR AND AJAX. / BOOK VIII. / ARGUMENT. / THE SECOND BATTLE, AND THE DISTRESS OF THE GREEKS.; lines 8220-8319 confidence: medium
At dawn, Aurora lights the lawn, and Jove convenes the senate of the skies on high Olympus; the heavens tremble as he speaks.
Olympus is the divine council site and the place from which Jove imagines suspending the world by a chain; Ida is the high seat from which he surveys town, tents, and seas.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer The Library, Volume I (Apollodorus), with an English Translation by James George Frazer / J. G, FRAZER. / VOL, I. D / VOL. I, E; lines 3734-3874 confidence: high
The Aloads pile Ossa on Olympus and Pelion on Ossa, threaten ascent to heaven, say they will change sea to land and land to sea, woo Hera and Artemis, and bind Ares.
The Aloads pile Ossa, Olympus, and Pelion as a means to ascend to heaven.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL, I. H / VOL. 1. K / VOL. I. M / VOL. 1, N; lines 8207-8329 confidence: medium
“These apples were not, as some have said, in Libya, but on Atlas among the Hyperboreans.”
The apples are said to be on Atlas among the Hyperboreans rather than in Libya.
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The Odyssey BOOK X / AEOLUS, THE LAESTRYGONES, CIRCE. / BOOK XI / THE VISIT TO THE DEAD.88; lines 4969-5068 confidence: high
Iphimedeia, wife of Aloeus, boasts of Neptune's embrace and bears Otus and Ephialtes; the giant youths threaten Olympus and try to pile Ossa on Olympus and Pelion on Ossa to scale heaven, but Apollo kills them before maturity.
Otus and Ephialtes try to set Ossa on Olympus and Pelion on Ossa in order to scale heaven and make war on the gods.
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tibetan buddhist
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Antiquities of Indian Tibet, Part 1 Antiquities of Indian Tibet, Part 1 / INTRODUCTION. / CHAPTER 1. / CHAPTER 11.; lines 1823-1905 confidence: medium
"Kailasa is the king of glaciers, / Purgyul is the king of mountains, / Manasarowar is the king of lakes."
The passage ranks Kailasa and Purgyul in a sacred geography, describes Purgyul/Gung-ri as a spirit abode, and links ice mountains with gods and the dead who acquired paradise.
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Antiquities of Indian Tibet, Part 1 Antiquities of Indian Tibet, Part 1 / INTRODUCTION. / CHAPTER 1.; lines 1236-1325 confidence: medium
The eulogy names southern Jambudvipa; Mount Tise/Kailasa as dwelling of arhats; Lake Ma-spang/Manasarovar as abode of Naga Ma-gros; the Satluj as a river from an elephant's mouth; and sKu-mkhar as the king's abode.
The eulogy describes Mount Tise/Kailasa, with its icy neck, as the dwelling place of arhats.
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Antiquities of Indian Tibet, Part 1 Antiquities of Indian Tibet, Part 1 / INTRODUCTION. / CHAPTER 1.; lines 595-670 confidence: low
From Chini the snow mountains across the river are seen; local names are given as Eailasa for the glaciers and §iva for a pinnacle.
The Chini glaciers are locally named Eailasa and a pinnacle is called §iva, linking visible mountains with sacred names.
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The Buddhism of Tibet, or Lamaism BUDDHIST THEORY OF THE UNIVERSE. / THE UNIVERSE OF THE LAMAS. / THE GODLINGS AND TITANS. 81 / THE UNIVERSE OF THE BUDDHISTS.; lines 4129-4183 confidence: medium
Titans were originally gods, but through pride were “expelled from heaven”; their position is at the base of Mount Meru between heaven and earth.
The Titans are placed at the base of Mount Meru, in an intermediate position between heaven and earth.
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The Buddhism of Tibet, or Lamaism GENERAL SUMMARY. 75 / BUDDHIST THEORY OF THE UNIVERSE. / THE UNIVERSE OF THE LAMAS. / THE GODLINGS AND TITANS. 81; lines 4073-4126 confidence: high
Mount Meru stands in the center of the cosmic system; half-way up is the great wishing tree, described as the prototype of the Christmas tree and as the object of contention between the gods and the Titans.
Mount Meru is placed in the very center of the cosmic system, called the king of mountains, described with precious materials, and organized into compartments inhabited by classes of beings.
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The Buddhism of Tibet, or Lamaism HIS TRAINING AND MINORITY. 253 / MONASTERY OF CHOGORTAN,! / THE SITE AND NAME. 257 / THE NAMES. 259; lines 13463-13586 confidence: medium
Ka-ce-pat-ri/Ketsuperi is glossed from terms for heaven, reaching or accomplishing, noble, and mountain; the monastery is explained as the noble mountain of Garuda, a messenger of the gods, or as reaching heaven.
Ka-ce-pat-ri/Ketsuperi is explained as the noble mountain of Garuda or as reaching heaven, and other monastery names emphasize ridges, summits, and high places.
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The Buddhism of Tibet, or Lamaism MAGIC SYMBOL OF UNIVERSE. 399 / DIAGRAM / FRONT. / TREASURES.; lines 21083-21239 confidence: high
“I offer you O! Buddhas! the four continents and mount Mern adorned with the sun and moon on a foundation of incense and flowers. Let all the animal beings enjoy happiness!”
The prayer explicitly offers the four continents and Mount Meru adorned with the sun and moon.
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The Buddhism of Tibet, or Lamaism THE EIGHT GLORIOUS EMBLEMS, 393 / TRIGRAMS AND DRAGONS. 395 / TRIGRAMS AS CHARMS. / MODE OF OFFERING THE MANDALA.; lines 20961-21016 confidence: high
The performer wipes the tray, sprinkles rice as the golden foundation, sets a large ring as the iron girdle of the universe, and places a central rice dole as Mount Meru, the axis of the world system.
Mount Meru is placed at the center of the ritual universe and described as the axis of the system of worlds and king of mountains.
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The Buddhism of Tibet, or Lamaism THE NIN-MA-PA SECTS. / THE NIN-MA. 1 / GENERAL SUMMARY. 75 / BUDDHIST THEORY OF THE UNIVERSE.; lines 3911-4004 confidence: high
Each universe rests in space upon blue air or wind like crossed thunderbolts, then waters, a gold foundation, and earth; from the earth's axis rises Mt. Meru, 84,000 miles high, surmounted by the heavens.
Mt. Meru is described as the central mountain rising from the earth's axis and as the axis of the universe.
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The Buddhism of Tibet, or Lamaism THE NIN-MA. 1 / GENERAL SUMMARY. 75 / BUDDHIST THEORY OF THE UNIVERSE. / THE UNIVERSE OF THE LAMAS.; lines 4007-4070 confidence: low
The author says the Indian peninsula suggested Jambudvipa's shape and that Mount Kailas was the prototype of Mount Meru.
The passage mentions Mount Meru and says Mount Kailas was its prototype.
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The Buddhism of Tibet, or Lamaism THE OFFERINGS. 423 / STAGES IN WORSHIP. 42 / THE CAKES. 427 / OFFERINGS TO TUTELARY-FIEND.; lines 22581-22617 confidence: high
“the Mt. Meru, decked with sun, moon, and the four continents” is offered to the Buddhas.
Mt. Meru is presented together with the sun, moon, and four continents and offered to the Buddhas within a mandala or magic-circle sequence.
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The Tibetan Book of the Dead B4 INTRODUCTION / THE HIGHER REBIRTH DOCTRINE 59 / THESSCIENCE OF REBIRTH 61 / XI. THE COSMOGRAPHY; lines 3668-3727 confidence: high
"Mt. Meru ... the central mountain of Hindu and Buddhist cosmography" is described as the center around which the cosmos is disposed in seven concentric oceans separated by seven concentric golden mountains, and as "the universal hub, the support of all the worlds."
Mount Meru is explicitly called the central mountain, universal hub, and support of all worlds, with the cosmos disposed around it.
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The Tibetan Book of the Dead MANDALA OF THE PEACEFUL DEITIE / XI, TI8 / THE TIBETAN WHEEL OF THE LAW / INTRODUCTORY SECTIONS 155; lines 8509-8618 confidence: high
Mt. Meru is called the King of Mountains and can be passed through by the deceased; this is said to indicate wandering in the Sidpa Bardo, followed by instructions to remember the guru and pray to the Compassionate Lord.
Mt. Meru is called the King of Mountains, the four continents are arranged around it, and the deceased's motion is described in relation to it.
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The Tibetan Book of the Dead PRAYER FOR PROTECTION 205 / PRAYER FOR PROTECTION 207 / YOGA 213 / TANTRICISM 315; lines 11448-11525 confidence: high
The three important channels are the median sushumna, left ida, and right pingala; the sushumna is in the spinal column, described as "the Mt. Meru of the human body" with man regarded as microcosm of macrocosm.
The spinal column containing the central channel is called the Mt. Meru of the human body, and man is described as the microcosm of the macrocosm.
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The Tibetan Book of the Dead THE GREAT / MANDALA OF THE PEACEFUL DEITIE / XI, TI8 / THE TIBETAN WHEEL OF THE LAW; lines 7874-8015 confidence: low
The bodies of Peaceful and Wrathful Deities are described as cosmic in size, from the limits of the heavens to Mt. Meru to eighteen stacked human bodies. The passage states that recognizing divine shapes and radiances as emanations of one's own intellect brings Buddhahood at that instant, by merging in at-one-ment into the Radiances and Kayas. A note identifies Mt. Meru as the central mystical mountain of Buddhist cosmography and gives a microcosmic bodily analogy.
The intermediate deity bodies are compared to Mt. Meru, and the note identifies Mt. Meru as the central mystical mountain of Buddhist cosmography with a microcosmic bodily analogy.
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The Tibetan Book of the Dead THE HIGHER REBIRTH DOCTRINE 59 / THESSCIENCE OF REBIRTH 61 / XI. THE COSMOGRAPHY / THE COSMOGRAPHY 63; lines 3730-3814 confidence: high
Within Mt. Meru are four realms; lower realms have genii, while the fourth beneath the heavens contains Asuras, compared to fallen angels, expelled for pride, and at war with the gods above.
Mt. Meru is the central mountain on which the heavens rest, containing realms and surrounded by concentric oceans and mountain rings.
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The Tibetan Book of the Dead THESSCIENCE OF REBIRTH 61 / XI. THE COSMOGRAPHY / THE COSMOGRAPHY 63 / THE COSMOGRAPHY 65; lines 3817-3867 confidence: high
Mt. Meru is described: “Its eastern face is of silver, the south of jasper, the west of ruby, and the north of gold”; the passage says this is symbolically similar to the Revelation of John.
Mt. Meru is described through four directional faces made of silver, jasper, ruby, and gold.
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sufi
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Bird Parliament Bird Parliament; lines 2074-2308 confidence: high
In utter darkness a gleam of glory renews the heart and lights the pilgrim toward the Mountain Range of Knowledge; the way has a nimble guide, false shows and voices, higher peaks, love that burns the carnal load, and the cry for more.
The pilgrim is guided toward the Mountain Range of Knowledge and Kaf’s peak, encountering harder stages, false voices, and higher summits.
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Bird Parliament Bird Parliament; lines 2310-2569 confidence: medium
A handful reaches Kaf, whose feet dip in the Seven Seas; only thirty half-dead, nearly featherless birds fall on the threshold of the Everlasting One after rock and sea collapse in a blaze that strikes the sun to cinder.
The remnant scrambles up Kaf, whose feet dip in the Seven Seas and whose sides of light and darkness hide the Presence, before reaching the threshold.
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Bird Parliament Bird Parliament; lines 70-309 confidence: high
The search leads up to mighty mountain Kaf, where the world hinges, the seven seas mingle into one ocean, and Symurgh's presence is held in impenetrable forest-folds of light and dark.
Mountain Kaf is described as the place where the world hinges, the seven seas mingle, and Symurgh's presence is held.
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Bird Parliament Bird Parliament; lines 940-1176 confidence: medium
The smaller bird asks, “How should we reach the Mountain?” and says the Symurgh dwells “alone / In Glory, like Sulayman on his Throne,” while the birds are “Pismires at his feet.”
The birds ask how they can reach the Mountain, where the Symurgh is said to dwell in solitary glory.
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Masnavi i Ma'navi: Teachings of Rumi CONTENTS. / CONTENTS. / CONTENTS. / CONTENTS.; lines 558-675 confidence: low
The contents list “The evolution of man,” “Zu’l Qarnain visits Mount Qaf,” “Gabriel appears to Muhammad,” and an address to Husamu’-d-Din.
The heading says Zu’l Qarnain visits Mount Qaf.
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Masnavi i Ma'navi: Teachings of Rumi MOSES. AND PHARAOH. / MOSES AND PHARAOH. / MOSES AND PHARAOH. / MOSES AND PHARAOH.; lines 14072-14281 confidence: high
Zul Qarnain journeys to Mount Qaf, sees it as a bright emerald ring around the world, and hears the mountain explain that other hills are its veins, hidden veins run to every city, and God bids it shake a vein to cause an earthquake.
Mount Qaf is described as an emerald ring around the world whose hidden veins reach cities and shake when God commands earthquakes.
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Masnavi i Ma'navi: Teachings of Rumi THE HINDU SLAVE. / THE MASNA VL / TUB MASNA VI. / THE MASNA VL; lines 19858-20047 confidence: medium
The nest of the Simurgh is beyond Mount Qaf, and not every thought can attain to it except by a glimpse.
The Simurgh's nest is beyond Mount Qaf, reachable only by rare glimpses of thought, presenting a remote transcendent goal.
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Masnavi i Ma'navi: Teachings of Rumi THE MASHA VI. / THE MASNA VL / THE VL / THE MASNA VL; lines 10879-11102 confidence: medium
The Prince is addressed as “phoenix of God,” returned from “Mount Qaf,” and “Israfil of the resurrection-day of love.”
The Prince is praised as a phoenix of God and thanked for having come back from Mount Qaf.
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Mystics and Saints of Islam ANECDOTE OF BAYAZID BASTAMI. / CHAPTER XIII / CHAPTER XIV / JALALUDDIN RUMI; lines 4137-4241 confidence: high
The introduced pantheistic ode says the speaker existed before earthly names, searched the Cross, pagod, Magian shrine, Kaaba, Candahar, Herat, mountain Kaf, seventh earth, seventh heaven, the Pen, and the Tablet of Fate, and then found the Godhead within the breast.
The ode's speaker searches religious shrines, cities, mountain Kaf, seventh earth, seventh heaven, the Pen, and the Tablet, then finds the Godhead within the breast.
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Mystics and Saints of Islam CHAPTER IX / CHAPTER X / CHAPTER XI / CHAPTER XII.; lines 3386-3482 confidence: medium
The poem contains birds representing mystics who unite under the hoopoe to journey to the court of the Simurgh, a mysterious bird whose name signifies thirty birds and who dwells in world-encircling Mount Kaf.
The Simurgh is said to dwell in Mount Kaf, the mountain that encircles the world.
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Mystics and Saints of Islam CHAPTER VII / CHAPTER VIII / CHAPTER IX / CHAPTER X; lines 2581-2665 confidence: medium
The old man says the universe has visible heaven and earth plus eastern and western regions beyond barriers passable only by few elect souls through divine grace; healing waters from a fountain near a stagnant pool empower the traveller to cross deserts, climb Mount Kaf, and evade hell’s guardians.
The passage places Mount Kaf within a cosmological itinerary and says the empowered traveller can scale its heights.
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Mystics and Saints of Islam CHAPTER VII / CHAPTER VIII / CHAPTER IX / CHAPTER X; lines 2581-2665 confidence: medium
Washing or refreshment in flowing waters from a fountain near a stagnant pool gives the traveller energy to cross deserts, scale Mount Kaf, and evade hell's guardians and the abyss.
The traveller strengthened by the fountain's waters can scale Mount Kaf.
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Mystics and Saints of Islam CHAPTER VII / CHAPTER VIII / CHAPTER IX / CHAPTER X; lines 2867-2943 confidence: high
Flowing waters signify logic and metaphysics; stagnant pool signifies positive science; the person refreshed by philosophical waters grasps the universe and scales the encircling mountain of Kaf.
Flowing waters are glossed as logic and metaphysics; their refreshment lets man grasp the universe and scale the encircling mountain of Kaf, the heights of science.
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The Persian Mystics: Jalálu'd-dín Rúmí THY ROSE / THE BELOVED ALL IN ALL / SORROW QUENCHED IN THE BELOVED / THE MUSIC OF LOVE; lines 1485-1516 confidence: medium
Love gave life to Mount Sinai when “it quaked, and Moses fell down in a swoon.”
Love gives life to Mount Sinai, which quakes while Moses falls in a swoon.
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The Sufistic Quatrains of Omar Khayyam OF THE / QUATRAINS OF OMAR KHAYYAM / OMAR KHAYYAM / ASTRONOMER-POET OF PERSIA; lines 611-714 confidence: low
In A.D. 1090 Hasan seizes Alamut in the mountainous tract south of the Caspian Sea and from this mountain home gains fame among Crusaders as the Old Man of the Mountains.
Hasan seizes Alamut in a mountainous tract and gains renown as the Old Man of the Mountains, spreading terror from that mountain home.
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islamic
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The Koran (Al-Qur'an) CHAPTER XL. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XLI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 32401-32508 confidence: medium
God creates the earth in two days, places firmly rooted mountains in it, blesses it, and provides food for its inhabitants in four days.
God creates earth, fixes mountains, provides sustenance, commands heaven and earth, and orders seven heavens with offices.
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The Koran (Al-Qur'an) CHAPTER XV. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XVI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 21863-21948 confidence: medium
Translator notes mention natural distinctions, fish from salt water, pearls and coral, mountains fixing the earth, stars as travel guides, and an interpretation of Nimrod's tower at Babel as a failed ascent to heaven overthrown by God.
A translator note says God fixed the initially tottering earth by throwing mountains on it.
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The Koran (Al-Qur'an) CHAPTER XVIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XIX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 24046-24144 confidence: high
Moses is remembered as upright, apostle, and prophet; God calls him from the right side of Mount Sinai, brings him near for private discourse, and gives him Aaron as a prophet and assistant.
Moses is called from the right side of Mount Sinai, brought near, and made to discourse privately with God.
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The Koran (Al-Qur'an) CHAPTER XX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 24885-24979 confidence: medium
The heavens and earth were solid and cleft asunder; God “made every living thing of water” and placed stable mountains with broad passages between them for paths.
The passage says stable mountains were placed on earth lest it move with people, and that broad passages between them serve as paths.
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The Koran (Al-Qur'an) CHAPTER XXX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 29199-29249 confidence: medium
A learned writer is said to read rawsiya as bases or foundations rather than stable mountains and to connect it with Psalm civ. 5 about the earth's foundations.
The passage discusses stable mountains and earth foundations as the meaning or parallel of rawsiya.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LII. / ENTITLED, THE MOUNTAIN; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 34492-34610 confidence: low
The chapter opens by swearing by Sinai, a written book in an expanded scroll, and the visited house; notes identify possible meanings of the book and the visited house, including the Caaba or a heavenly model visited by angels.
The chapter is entitled The Mountain and opens with an oath by the mountain of Sinai.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LII. / ENTITLED, THE MOUNTAIN; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 34492-34610 confidence: low
Opening oath by the mountain of Sinai, the written book in an expanded scroll, and the visited house; notes identify possible meanings of the book and visited house.
The opening oath invokes the mountain of Sinai, and the chapter is entitled 'The Mountain.'
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / FINIS / AN INDEX / OF THE; lines 39757-39845 confidence: medium
Earth: its creation; it remonstrates against the creation of man; it is kept steady by the mountains.
The earth is said to be kept steady by mountains.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / FINIS / AN INDEX / OF THE; lines 39757-39845 confidence: medium
Earth is indexed as created, remonstrating against the creation of man, and kept steady by mountains.
Earth is said to be kept steady by mountains.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / FINIS / AN INDEX / OF THE; lines 39988-40053 confidence: low
Abu Kobeis is described as a mountain near Mecca from which Abraham proclaimed the pilgrimage.
Abu Kobeis, a mountain near Mecca, is the place from which Abraham proclaimed the pilgrimage.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / FINIS / AN INDEX / OF THE; lines 40263-40374 confidence: medium
Mount Sinai is lifted over the Israelites; the souls of all prophets are present at the delivery of the law to Moses there.
Mount Sinai is lifted over the Israelites, and the souls of prophets are present at the delivery of the law to Moses there.
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The Koran (Al-Qur'an) OF THE / SECTIONS OF THE PRELIMINARY DISCOURSE / A TABLE OF THE CHAPTERS / THE KORAN.; lines 795-897 confidence: low
Titles include “Thunder,” “Smoke,” “The Mountain,” “The Star,” “The Moon,” and “The Star which appeareth by Night.”
The table includes the chapter title “The Mountain.”
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 16949-17067 confidence: medium
Moses asks to see his Lord; he is told to look toward the mountain, and when God manifests Himself to the mountain, it turns to dust and Moses falls in a swoon, then repents and affirms belief.
Moses asks to see his Lord; the divine manifestation affects the mountain, which turns to dust, and Moses falls in a swoon.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 3678-3891 confidence: medium
Sura LII opens by swearing by the mountain, the written book on an outspread roll, the frequented fane, the lofty vault, and the swollen sea, then says chastisement from the Lord is imminent.
The passage swears by the mountain and the swollen sea immediately before announcing imminent chastisement.
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jewish pseudepigrapha
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The Book of Enoch REV. W. O. E. OESTERLEY, D.D. / INTRODUCTION / CHAPTERS / THE BOOK OF THE COURSES OF THE HEAVENLY LUMINARIES. (LXXII-LXXXII.); lines 3551-3653 confidence: medium
The seer sees seven high mountains, seven larger rivers flowing toward seas, and seven great islands divided between the mainland and the Great Sea.
The passage opens with seven mountains higher than all earthly mountains, along with seven rivers and seven islands in a mapped cosmic landscape.
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The Book of Enoch WITH AN INTRODUCTION BY THE / REV. W. O. E. OESTERLEY, D.D. / INTRODUCTION / CHAPTERS; lines 1110-1185 confidence: medium
Two hundred angels descend in the days of Jared on Mount Hermon, which is named because of their oath and imprecations.
Two hundred angels descend on the summit of Mount Hermon and the place is named for their oath and mutual imprecations.
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The Book of Enoch WITH AN INTRODUCTION BY THE / REV. W. O. E. OESTERLEY, D.D. / INTRODUCTION / CHAPTERS; lines 1361-1426 confidence: high
Enoch is brought to a place of darkness and to a mountain whose summit reaches heaven.
Enoch is brought to a mountain whose summit reaches heaven.
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The Book of Enoch WITH AN INTRODUCTION BY THE / REV. W. O. E. OESTERLEY, D.D. / INTRODUCTION / CHAPTERS; lines 1428-1534 confidence: high
Enoch comes to a place burning day and night with seven mountains of magnificent stones; the middle mountain reaches to heaven like God's throne, with alabaster and sapphire, and beyond them is the end of the great earth where the heavens are completed.
The seven mountains include a middle one that reaches to heaven like the throne of God and has alabaster and sapphire features.
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The Book of Enoch WITH AN INTRODUCTION BY THE / REV. W. O. E. OESTERLEY, D.D. / INTRODUCTION / CHAPTERS; lines 1644-1757 confidence: medium
Enoch sees seven magnificent mountains with ravines; the seventh is central, tallest, throne-like, encircled by fragrant trees, and includes a unique non-withering fragrant tree with date-like fruit.
The seventh mountain stands in the midst of the other mountains, exceeds them in height, resembles a throne, and is explained as the throne of the Holy Great One.
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The Book of Enoch WITH AN INTRODUCTION BY THE / REV. W. O. E. OESTERLEY, D.D. / INTRODUCTION / CHAPTERS; lines 1759-1886 confidence: medium
The narrator sees other mountains with groves of trees, nectar called sarara and galbanum, and another eastern mountain with aloe or stacte-bearing trees whose burning produces very sweet fragrance.
The journey moves among special mountains filled with groves, aromatic trees, resins, spices, and extraordinary fragrance.
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The Book of Enoch WITH AN INTRODUCTION BY THE / REV. W. O. E. OESTERLEY, D.D. / INTRODUCTION / CHAPTERS; lines 2316-2448 confidence: high
The narrator is carried in a whirlwind toward the west and sees hidden heavenly things, including mountains of iron, copper, silver, gold, soft metal, and lead.
The narrator sees mountains made of metals among hidden heavenly things, and they become powerless before the Elect One’s feet like wax before fire or descending water.
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The Book of Enoch WITH AN INTRODUCTION BY THE / REV. W. O. E. OESTERLEY, D.D. / INTRODUCTION / CHAPTERS; lines 539-620 confidence: medium
Angels show Enoch seven magnificent mountains, one bearing the throne of God; he also sees the Tree of Life for the holy and righteous after Judgement, then Jerusalem as the blessed place at the earth’s center and an accursed valley.
The angels show Enoch seven magnificent mountains, and one mountain contains the throne of God.
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The Book of Jubilees, or, The Little Genesis CHAPTER I. 1-9 3 / CHAPTER II. 10-17 5 / CHAPTER I. 18-26 7 / CHAPTER I. 27-29 9; lines 4283-4447 confidence: medium
The fragment says the children of Jacob are connected with a king on Mount Zion for eternity and adds that Zion and Jerusalem will be holy.
The future sanctuary of the Lord is placed in Jerusalem on Mount Zion, and Zion and Jerusalem are described as holy.
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The Book of Jubilees, or, The Little Genesis CHAPTER III. 30-35 29 / CHAPTER IV. 1-9 31 / CHAPTER IV. 10-15 33 / CHAPTER IV. 15, 16 35; lines 6823-6971 confidence: medium
A protest against the old myth says the angels descending to daughters of humans should be understood as sons of Seth descending from the holy mountain to daughters of Cain; the Sethites are called Bani Elohim.
The notes describe Seth’s descendants living on a holy mountain or heights near Paradise and later descending to daughters of Cain or daughters of men.
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The Book of Jubilees, or, The Little Genesis CHAPTER IV. 10-15 33 / CHAPTER IV. 15, 16 35 / CHAPTER IV. 17, 18 37 / CHAPTER IV. 19-26; lines 7249-7438 confidence: high
"the Lord has four places on the earth, the Garden of Eden, and the Mount of the East, and ... Mount Sinai, and Mount Zion"; Zion will be sanctified in the new creation for the earth’s sanctification.
The Lord’s four places include multiple mountains, and Zion is said to sanctify the earth from guilt and uncleanness in the new creation.
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The Book of Jubilees, or, The Little Genesis CHAPTER VII. 32-39 65 / CHAPTER VIII. 1-7 / CHAPTER VIII. 8-12 / CHAPTER VIII. 13-19 71; lines 10194-10361 confidence: high
Noah knows Eden as holy of holies and the Lord’s dwelling, Sinai as the desert’s centre, and Zion as the navel-centre of the earth; the three are holy places facing each other.
Eden, Sinai, and Zion are identified as holy places; Sinai is the centre of the desert, and Zion is the centre of the navel of the earth.
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The Book of Jubilees, or, The Little Genesis CHAPTER VIII. 1-7 / CHAPTER VIII. 8-12 / CHAPTER VIII. 13-19 71 / CHAPTER VIII. 20-25 73; lines 10364-10546 confidence: medium
Ham’s second portion extends beyond the Gihon south/right of the Garden, to mountains of fire, western seas, Gadir, the great sea, and back along the Gihon to the Garden; it is for Ham and his sons forever.
Ham’s portion reaches the mountains of fire, and the editorial note cross-references fiery mountains in Ethiopic Enoch.
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The Book of Jubilees, or, The Little Genesis INTRODUCTION / INTRODUCTION / MUNDI. / CHAPTER I. 1-9 3; lines 3745-3907 confidence: medium
The speaker says: "Incline thine heart" to words spoken "on this mount" and "write them in a book."
The revelation is delivered on Mount Sinai and is tied to covenant instruction.
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mesopotamian
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Assyrian and Babylonian Literature: Selected Translations EAST INDIA HOUSE INSCRIPTION 137 / EAST INDIA HOUSE INSCRIPTION / I40 ASSYRIAN AND BABYLONIAN LITERATURE / EAST INDIA HOUSE INSCRIPTION 141; lines 10573-10616 confidence: medium
The speaker raises the structure 'mountain-high' with bitumen and burned brick, lays cedar trees for the roof, and sets cedar doors with copper sheathing plus bronze thresholds and hinges.
The construction is explicitly described as 'mountain-high,' the turrets are raised 'like a mountain,' and building materials are associated with snow-capped mountains.
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Assyrian and Babylonian Literature: Selected Translations INSCRIPTION OF RAMMAN-NIRARI III / INSCRIPTION OF TIGLATH-PILESER III 53 / INSCRIPTION OF TIGLATH-PILESER III 55 / INSCRIPTION OF TIGLATH-PILESER III 57; lines 6742-6825 confidence: medium
The king increases the palace grounds, employs clever workmen, piles strong granite twenty great cubits below the mighty waters like a mountain-pile, lays terraces, makes firm foundations, and raises turrets.
The foundation is described as strong granite piled below mighty waters like a mountain-pile, supporting the palace structure.
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Assyrian and Babylonian Literature: Selected Translations INSCRIPTION OF ASHURBANIPAL 129 / AN INSCRIPTION OF ASHURBANIPAL / ASSYRIAN AND BABYLONIAN LITERATURE / INSCRIPTION OF NABOPOLASSAR 131; lines 10110-10193 confidence: medium
Etemenanki, the temple-tower of Babylon, had weakened and fallen in; Marduk commanded the king to lay its foundation “in the heart of the earth” and raise its turrets “to heaven.”
Etemenanki is rebuilt with its foundation in the heart of the earth and turrets raised to heaven, and the completed tower is compared to a mountain.
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Assyrian and Babylonian Literature: Selected Translations PRAYERS AND HYMNS 425 / PRAYERS AND HYMNS 427 / PRAYERS AND HYMNS 429 / HYMN TO ISHTAR Q; lines 26287-26401 confidence: medium
The speaker declares destruction of the heavens and devastation of the earth, is called queen of heaven invoked above and below, and speaks of sweeping away the mountain and being its great wall and foundation.
The passage says the mountain is swept away, calls the speaker the great wall and foundation of the mountain, and calls Bel the great mountain.
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Assyrian and Babylonian Literature: Selected Translations THE GILGAMESH NARRATIVE 333 / TABLET IV / THE GILGAMESH NARRATIVE 335 / TABLET V; lines 21009-21053 confidence: medium
They saw the cedar hill, the dwelling of gods, the sanctuary of Ernini.
The cedar hill, glossed as hill or mountain, is described as the dwelling of gods and sanctuary of Ernini.
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Assyrian and Babylonian Literature: Selected Translations THE GILGAMESH NARRATIVE 341 / THE GILGAMESH NARRATIVE 343 / TABLET IX / ASSYRIAN AND BABYLONIAN LITERATURE; lines 21453-21511 confidence: high
Editorial note and excerpt state that Gilgamesh meets scorpion-men at the foot of Mount Mashu; the mountain has a guarded entrance, reaches heaven, and extends down to Aralu, glossed as Hades.
Mount Mashu is described as reaching toward the dam of heaven and down to Aralu, with a guarded entrance.
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Assyrian and Babylonian Literature: Selected Translations THE EAST INDIA HOUSE INSCRIPTION / OF NEBUCHADREZZAR II, KING / EAST INDIA HOUSE INSCRIPTION 135 / EAST INDIA HOUSE INSCRIPTION 137; lines 10396-10480 confidence: medium
The speaker rebuilds Babylon’s temples, raises E-temen-an-ki, adorns E-kua with cedar from Mount Lebanon, gold, and precious stones, and prays every morning to the king of the gods concerning Esagila.
The passage describes E-sigisshe as constructed mountain-high, names E-mah as the temple of the Lady of the Mountain, and uses cedar from snow-capped Mount Lebanon in sacred construction.
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Cuneiform Parallels to the Old Testament FIRST TABLET 4 / SECOND TABLET / THIRD TABLET / FOURTH TABLET; lines 6203-6239 confidence: medium
The fragmentary Fourth Tablet shows the friends disputing; Engidu tries to make Gilgamesh abandon the expedition, but they set out and approach the cedar mountain where Ellil has set Khumbaba as warder.
The expedition moves toward a cedar mountain guarded by Khumbaba, whom Ellil appointed as warder.
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Cuneiform Parallels to the Old Testament IX. THE LEGEND OF SARGON, KING / HYMNS AND PRAYERS / HYMNS AND PRAYERS / PRAYER OF THE RAISING OF THE HAND TO ISHTAR; lines 10488-10685 confidence: medium
The hymn calls Ishtar queen of the heavens, says she subdues the mountains and is their great wall and bolt, and asks Anu and Ellil to appease her heart and soul.
Ishtar is called queen of the heavens, is said to subdue all mountains, and is called the great wall and bolt of the mountains.
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Cuneiform Parallels to the Old Testament SECOND TABLET / THIRD TABLET / FOURTH TABLET / FIFTH TABLET; lines 6241-6257 confidence: medium
They view the cedar mountain, described as the home of the gods and sanctuary of Irnini.
The passage describes a cedar mountain as the home of the gods and the sanctuary of Irnini.
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The Epic of Gilgamish R. CAMPBELL THOMPSON. / ADDENDA ET CORRIGENDA. / THE FOURTH TABLET. / THE ARRIVAL AT THE GATE OF THE FOREST.; lines 1328-1563 confidence: high
They see the Mount of the Cedar, described as the home of the Immortals and shrine of Irnini; the cedar rises against the mountain, and its shade is fair and delightful.
The Mount of the Cedar is explicitly called the home of the Immortals and shrine of Irnini, with cedar imagery emphasized against the mountain.
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The Epic of Gilgamish R. CAMPBELL THOMPSON. / ADDENDA ET CORRIGENDA. / THE FOURTH TABLET. / THE ARRIVAL AT THE GATE OF THE FOREST.; lines 1566-1719 confidence: medium
At the fortieth league they break fast; at the sixtieth they rest and hollow a pit. Gilgamish pours meal for the mountain and asks it to grant a dream and breathe on him.
Gilgamish offers meal to the mountain and asks it to grant a dream; the text then says the mountain granted the dream, and a variant dream also centers on a mountain.
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The Epic of Gilgamish THE ARRIVAL AT THE GATE OF THE FOREST. / THE SIXTH TABLET. / OF THE GODDESS ISHTAR, WHO FELL IN LOVE WITH THE HERO AFTER HIS / EXPLOIT AGAINST HUMBABA.; lines 2432-2581 confidence: high
Mashu is where the Sun-god's rising and setting are watched; its summits reach heaven and its lower parts Hell; Scorpion-men guard its portals, and Gilgamish grovels in fear.
Mashu is described as spanning heaven and Hell and as the place where watch is kept over Shamash's rising and setting, with portals at which guardians stand.
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persian
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Persian Literature, Volume 1 BAHMAN / HMAI AND THE BIRTH OF DRB / DRB AND DR / SIKANDER; lines 13933-14037 confidence: medium
Sikander reaches a strange populous place, sees a lofty mountain, encounters a terrible guardian-dragon at its foot, and slays it.
Sikander fearlessly kills a terrible guardian-dragon located at the foot of a mountain described as reaching to the stars.
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Persian Literature, Volume 1 CLVII / CLXVI / CLXXIII / CLXXX; lines 16901-16982 confidence: high
Kf is glossed as a fabulous mountain encircling the world; the poet ridicules ascetics in the relevant couplets.
Kf is explicitly described as a fabulous mountain encircling the world.
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Persian Literature, Volume 1 SIKANDER / FIRDUSI'S INVOCATION / FIRDUSI'S SATIRE ON MAHMUD / THE RUBIYT OF OMAR KHAYYM; lines 14703-14791 confidence: low
Hay describes camping on the Great Divide, the party's 'roof of the world,' where two springs send waters respectively toward Polar solitudes and Carib summer.
The Great Divide is called a 'roof of the world,' with two nearby springs sending waters toward Polar solitudes and Carib summer.
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Persian Literature, Volume 1 Zal, the son of Sam; exposure on Alberz, Simurgh fosterage, and return confidence: medium
Sam leaves the mocked child on Alberz, but the Simurgh pities him on the rock and carries him to its own habitation.
Zal is left on Alberz, raised in the mountain refuge, and returned from it with changed status and future promise.
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The Shahnama of Firdausi, Vol. I FARIDIJN 205 / FAR1DUN 219 / ARGUMENT / M1NUCHIHR 243; lines 11506-11669 confidence: medium
Sam sees a height whose top is amid the Pleiades; on it is a lofty nest, a majestic bird, and a strange abode reaching to Spica, raised without hand-labour, stones, or earth.
Mount Alburz is described as reaching the Pleiades, with a nest raised to Spica; Sam cannot find a path and prays for help to ascend.
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The Shahnama of Firdausi, Vol. I LAND AND PEOPLE / CHAPTER II / POET AND POEM / SATIRE ON SULTAN MAHMUD.; lines 3543-3632 confidence: high
The earth is surrounded by the Alburz Mountains reaching heaven; 180 eastern and 180 western apertures allow the sun’s daily entrance and exit and account for seasonal variation in rising and setting points.
The Alburz Mountains surround the earth, reach heaven, and contain apertures for the sun’s daily passage.
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The Shahnama of Firdausi, Vol. I THE BEGINNING OF THE HISTORY / ARGUMENT / HE REIGNED FOR THIRTY YEARS / ARGUMENT; lines 5482-5558 confidence: medium
The note states that Gaiumart made his home on a mountain and that mountains were considered sacred because nearer heaven; it cites Zoroaster's revelation, priestly mountains under Jamshid, Faridun's refuge on Mount Alburz, and Kai Kubad receiving news of election there.
Gaiumart dwells on a mountain; the note says mountains were sacred because nearer heaven and cites revelation, priestly, refuge, and royal-election examples.
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The Shahnama of Firdausi, Vol. II ARGUMENT / PAET I / THE WAR WITH MAZANDARAN. / ARGUMENT; lines 1665-1755 confidence: low
Mazandaran is identified with ancient Hyrcania and described as beyond the Central Clime, cut off by the Alburz Mountains, and extending to the Caspian shore.
Mazandaran lies beyond the Central Clime and is cut off by the Alburz Mountains; access requires difficult mountain passes.
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The Shahnama of Firdausi, Vol. II ARGUMENT / VOL. II. F / KAI KAOS 87 / KAI KACS 99; lines 5247-5431 confidence: medium
Fairies, men, and divs serve Kaiis; other kings are soldiers in his host; he makes Rustam paladin of paladins and compels divs to build on Mount Alburz.
Kaiis’s palace complex is built on Mount Alburz and has no summer or winter, yearlong spring, wine rain, fragrant air, and freedom from sorrow.
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The Shahnama of Firdausi, Vol. II KAI KAVS 67 / KA1 KAUS 75 / PAET II / ARGUMENT; lines 4347-4394 confidence: medium
The Dinkard is cited as saying Kai Kaus built seven dwellings on Mount Alburz—one gold, two silver, two steel, and two crystal—warred against the divs of Mazandaran, and fell into their trap.
The Dinkard account says Kai Kaus built seven dwellings on Mount Alburz, made of gold, silver, steel, and crystal.
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The Shahnama of Firdausi, Vol. II NOTE 9 / ERRATA / HE REIGNED ONE HUNDRED YEARS / ARGUMENT; lines 918-1001 confidence: medium
Note: Kai Kubad is mentioned in the Zandavasta as Kavata or Kavi Kavata; Kai Kaus' name appears in the Zandavasta and Vedas; Kai Kubad is vaguely descended from Faridun, brought by Rustam from Mount Alburz, and in the Bundahish is said to have been exposed at birth, found, and adopted by Zav.
Kai Kubad is said to be brought by Rustam from Mount Alburz, described as a great mythical range supposed to encircle the earth.
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The Shahnama of Firdausi, Vol. II PAET II / ARGUMENT / VOL. II. F / KAI KAOS 87; lines 4810-4991 confidence: medium
A cloud-capped mountain lifted from the ocean-depths by God has a fortress on its top, described as if the sky were in its lap.
Kai Kaus and his chiefs are bound in a fortress on a cloud-capped mountain lifted from the ocean-depths and described in sky-reaching terms.
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The Shahnama of Firdausi, Vol. II V. 573 / VOL. II. / VOL. II. R / VOL. II. S; lines 14078-14248 confidence: medium
Gang-dizh is described as beyond a sea, an arid wilderness, and an inhabited land, on an unmatched lofty mountain; it is one hundred leagues around below, and eyes looking upward are dazzled.
Gang-dizh is described as situated upon an unmatched lofty mountain, reached beyond sea, wilderness, and inhabited land, with eyes dazzled when looking upward.
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germanic
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Teutonic Mythology, Volume 1 CHAPTEE VIII. / DONAE, THUNAE, (THOEE). / THUNAR. 1G7 / TIIUNAE. 169; lines 8471-8550 confidence: medium
Zeus is described as connected with the height of heaven, dwelling on a mountain-top, and enthroned on Olympus, Athos, Lycaeus, Casius, and other mountains.
The passage repeatedly associates Zeus/Jupiter/Thor or the thundering god with mountain-tops, sacred mountain names, and cultic mountain sites.
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Teutonic Mythology, Volume 1 FLIGHT. VEHICLES. HORSES. 327 / SLEEP. SICKNESS. LAUGHTER. 331 / LANGUAGE. 333 / GRADES. OFFICES. 335; lines 16450-16542 confidence: high
Gods have favorite residences; mountains are consecrated to Greek and Teutonic deities; Zeus, Poseidon, and Odin occupy elevated seats; Valholl and Bilskirnir are enormous halls.
Mountains are said to be consecrated to Greek and Teutonic deities, with Zeus, Poseidon, and Odin associated with elevated seats or dwellings.
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Teutonic Mythology, Volume 1 GOD. 21 / GOD. 2;; / GOD. 25 / GOD. 27; lines 1519-1622 confidence: medium
The passage says gods are represented as superi, dwelling on high, in the sky, and on mountain height, so individual gods are assigned particular mountains and abodes.
The passage says gods dwell on high, in the sky, and on mountain height, with particular mountains and abodes assigned to individual gods.
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Teutonic Mythology, Volume 2 BEETLE. CHAFER. 693 / CHAFEE. BEE. 695 / BEE. 697 / SKY. HEAVEN. 699; lines 12363-12454 confidence: medium
'Hills of heaven' are defined as high hills reaching into clouds; Himinhiorp is an abode of gods, and spirits haunt the Himilinhero.
The note explains that hills of heaven are high ones reaching into the clouds and gives examples as an abode of gods or as haunted by spirits.
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Teutonic Mythology, Volume 2 END OF THE WORLD. 815 / EARTHQUAKES. WALAHALLA. 817 / WALAHALLA. 819 / PARADISE, 821; lines 18125-18210 confidence: low
Opening phrase cites climbing the mount of bliss; the Christian faith is said to tell of two places of bliss, one with God for the departed and one lost garden, Eden, forfeited by the first parents' sin. Paradise is explained as originally garden or park.
The opening citation speaks of climbing the mount of bliss toward heaven.
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Teutonic Mythology, Volume 2 WIND. STOEM. 637 / WIND. STOEM. 639 / STOEM. 641 / EAETH. 643; lines 9819-9907 confidence: medium
Many mountains and hills are holy, but the author says they are honored for the deity enthroned on them, naming Wodan's and Thunar's hills, and cautions about pure mountain-worship.
The passage says holy hills are honored for the deity enthroned on them and cites Wodan's and Thunar's hills, with a Slavic mountain-worship example.
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Teutonic Mythology, Volume 3 PEEFACE. / PEEFACE. / PEEFACE. / PREFACE.; lines 763-802 confidence: medium
As Longbeard, the mountain-sleeping god is said to be reproduced in Charles and Frederick; ravens sit on Wuotan's shoulder and bring thoughts and tidings.
The passage says the Longbeard god is deep-sunk in mountain-sleep and reproduced in royal heroes Charles and Frederick.
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Teutonic Mythology, Volume 3 PREFACE. / PREFACE. / PEEFACE. / PREFACE.; lines 2254-2294 confidence: low
“our heathen gods were imagined sitting on mountains and in sacred groves”
The passage says heathen gods were imagined sitting on mountains.
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Teutonic Mythology, Volume 4 FOOD. IMMORTALITY. 1377 / STRENGTH. BEAUTY. ANGER. JOY. 1379 / DISGUISES. EQUIPAGE. 1381 / SLEEP. SONG. LANGUAGE. 1383; lines 5314-5409 confidence: medium
The passage describes mountain-heights as haunts of Malay gods, mentions Olympus, Ithacan rock-caverns with separate entrances for gods and men, Norse Asgard and separate dwellings, Donar's oak near Wuotan's mount, and Indian divine abodes.
The passage identifies mountain-heights as haunts of gods and compares Olympus, Asgard, Ithacan caverns with separate entrances, and Indian divine abodes.
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Teutonic Mythology, Volume 4 GIANTS. / GIANTS. 1445 / GIANTS. 1447 / CREATION. 1449; lines 8526-8624 confidence: medium
Contrasts blood derived from fire, blood from water, and water from blood; notes Indian eight parts; compares head to sky and eyes to heavenly lights or stars.
Atlas is described as becoming a mountain-chain whose hair, limbs, head, and bones become forest, hills, summit, and stones; the passage also compares head and eyes with sky and stars.
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Teutonic Mythology, Volume 4 TIME AND WORLD. 1535 / TIME AND WOELD. 1537 / TIME AND WORLD. 1539 / TIME AND WORLD. 1541; lines 13078-13167 confidence: medium
The passage lists glass mountain and glass castle legends, compares them with cloud-castles, says the Vila builds a cloud castle with three gates, and adds rooms in the air and an air-castle on a rainbow.
The passage groups glass mountain and glass castle with cloud-castle, the Vila's cloud castle, rooms in the air, and an air-castle on the rainbow.
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Teutonic Mythology, Volume 4 TIME AND WOELD. 1537 / TIME AND WORLD. 1539 / TIME AND WORLD. 1541 / SOULS. 1545; lines 13170-13202 confidence: medium
“The dead shall go to Helgafell”; the passage also compares “the earthly paradise closed in by high mountains.”
The passage says the dead go to Helgafell and compares an earthly paradise enclosed by high mountains.
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jain
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Jaina Sutras, Part I: The Akaranga Sutra and the Kalpa Sutra (Sacred Books of the East, Vol. 22) LIVES OF THE GIN AS. 2 29 / LIVES OF THE GIN AS. 233 / LIVES OF THE GIN AS. 235 / LIVES OF THE GIN AS. 237; lines 11340-11412 confidence: medium
An enormous heap of named jewels has its base on the earth, illumines the sky, is high, and resembles Mount Meru.
One dream image is an enormous heap of jewels, high and resembling Mount Meru.
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Jaina Sutras, Part I: The Akaranga Sutra and the Kalpa Sutra (Sacred Books of the East, Vol. 22) Q 2 . / LIVES OF THE GIN AS. 2 29 / LIVES OF THE GIN AS. 233 / LIVES OF THE GIN AS. 235; lines 11260-11337 confidence: medium
The queen sees a large radiant sun that dispels darkness, destroys night, stops cold, circles Mount Meru, and has a thousand rays that obscure other lights.
The sun is said to always circle Mount Meru.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) BOOK 2, LECTURE 7. 435 / INDEX OF NAMES AND SUBJECTS. / GAINA SOTRAS. / INDEX OF NAMES AND SUBJECTS.; lines 24135-24426 confidence: low
The index lists named mountains including Himavant, Kailasa, Mahendra, Malaya, Mandara, and Meru.
The index gathers several named mountains and also lists parks on Meru, suggesting cosmological geography centered on named mountains within the indexed work.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) BOOK I, LECTURE 6, 287 / SIXTH LECTURE, / CALLED / PRAISE OF MAHAVIRA.; lines 16702-16799 confidence: high
The sage's knowledge is compared to the sea; he is pure like the ocean, free from passion, unfettered, brilliant like Sakra, vigorous, and shining with virtues like Sudarsana/Meru or heaven.
Meru/Sudarsana is described as the best mountain, touching the sky, immersed in the earth, with suns revolving around it and divine beings enjoying themselves upon it.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) GAINA SOTRAS. / INDEX OF NAMES AND SUBJECTS. / GAINA SUTRAS. / INDEX OF NAMES AND SUBJECTS,; lines 24534-24826 confidence: medium
"Rufaka, a fabulous mountain"; "Salavana, park on Méru"; "Sumanasavana, park on Méru"; "Sudarsana= Méru".
The index names Meru with parks, equates Sudarsana with Meru, and describes Rufaka as a fabulous mountain.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) INDEX OF NAMES AND SUBJECTS. / GAINA SOTRAS. / INDEX OF NAMES AND SUBJECTS. / GAINA SUTRAS.; lines 24429-24531 confidence: low
“Nishadha, a fabulous mountain, 289.”
The index names Nishadha as a fabulous mountain and also lists a park and forest on Meru.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) LECTURE IX, 39 / LECTURE X. 43 / LECTURE X. 45 / LECTURE XI. 49; lines 4564-4630 confidence: medium
Mount Mandara is described as the best of hills, high, and bright with various plants.
High Mount Mandara is named as the best of hills and used as one of the unequal exemplars for the learned monk.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) LECTURE XX, 105 / LECTURE XX. 107 / L1O UTTARADHYAYVANA. / LECTURE XXI. 111; lines 7685-7777 confidence: medium
Instructions for a monk: give up love, hatred, and delusion; be steadfast like Mount Méru; avoid pride, blame, relations, egoism, and property; use remote beds and endure hardships.
The monk's steadfastness is compared to Mount Méru, unshaken by storm.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) LECTURE XXIX. 165 / LECTURE XXIX. 167 / LECTURE XXIX. 169 / LECTURE XXIX, 171; lines 10799-10896 confidence: medium
By possession of conduct, the houseless monk obtains stability like the king of mountains, destroys four remnants of Karman, and obtains perfection, enlightenment, deliverance, final beatitude, and the end of misery.
The monk's stability through conduct is explicitly compared to the king of mountains, identified as Meru.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) SIXTH LECTURE, / CALLED / PRAISE OF MAHAVIRA. / BOOK I, LECTURE 6, 289; lines 16802-16904 confidence: high
The mountain has burnished-gold colour, is greatest of mountains, difficult to ascend because of rocks, and is like earth on fire.
Mount Sudarsana is described as the king of mountains standing in the centre of the earth and shining with radiance, and Mahavira is then said to be similar to it.
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jewish christian
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Deuteronomy Chapter 2 / Chapter 3 / Footnotes / Chapter 4; lines 307-382 confidence: medium
The people stood under a mountain burning with fire to the heart of the sky, with darkness and cloud; Yahweh spoke from the fire, and the people heard words but saw no form.
At Horeb, the mountain burns with fire to the heart of the sky, and Yahweh speaks from the fire while no form is seen.
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Deuteronomy Chapter 31 / Chapter 32 / Footnotes / Chapter 33; lines 2004-2067 confidence: medium
Yahweh comes from Sinai, rises from Seir, shines from Mount Paran, comes with ten thousands of holy ones, has a fiery law, loves the people, holds saints, gives words, and is king in Jeshurun when tribes gather; Moses’ law is inheritance for Jacob.
Yahweh comes from Sinai, rises from Seir, shines from Mount Paran, arrives with holy ones, and bears a fiery law; later peoples are called to a mountain for sacrifice.
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Deuteronomy Deuteronomy 4:9-14 confidence: medium
You came near and stood under the mountain. The mountain burned with fire... He declared to you his covenant.
Horeb is the setting for divine speech and covenant declaration.
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Exodus Chapter 13 / Chapter 14 / Footnotes / Chapter 15; lines 900-958 confidence: medium
Yahweh leads the redeemed people toward a holy habitation; peoples including Philistia, Edom, Moab, and Canaan respond with trembling, dismay, or melting away until Yahweh’s people pass over.
The song expects Yahweh to bring and plant the people in the mountain of inheritance, the dwelling place and sanctuary established by Yahweh.
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Exodus Chapter 18 / Footnotes / Chapter 19 / Chapter 20; lines 1197-1249 confidence: medium
All the people perceive thunderings, lightnings, trumpet sound, and a smoking mountain; they tremble and stay at a distance.
The people witness thunderings, lightnings, trumpet sound, and a smoking mountain, fear direct divine speech, and Moses approaches the darkness where God was.
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Exodus Chapter 32 / Footnotes / Chapter 33 / Chapter 34; lines 2166-2236 confidence: high
Yahweh commands Moses to chisel two replacement stone tablets, be ready in the morning, ascend Mount Sinai, and allow no person or livestock on the mountain.
Moses ascends Mount Sinai alone with replacement tablets; Yahweh descends, proclaims the divine name, and says he makes a covenant with Moses and Israel.
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Exodus Footnotes / Chapter 17 / Footnotes / Chapter 18; lines 1078-1138 confidence: medium
Jethro comes with Zipporah and Moses’ two sons to Moses in the wilderness at the Mountain of God.
The meeting occurs in the wilderness where Moses is encamped at the Mountain of God.
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Exodus Footnotes / Chapter 18 / Footnotes / Chapter 19; lines 1140-1195 confidence: medium
Moses goes up to God; Yahweh calls from the mountain and speaks of bearing Israel on eagles’ wings, covenant obedience, treasured possession, kingdom of priests, and holy nation.
Yahweh calls from the mountain, announces descent on Mount Sinai, and descends on its top in cloud, fire, smoke, and quaking.
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Exodus Footnotes / Chapter 2 / Footnotes / Chapter 3; lines 177-226 confidence: medium
Moses keeps Jethro’s flock and comes to Horeb, God’s mountain.
Moses comes to Horeb, called God’s mountain, where God calls him from the bush and the place is declared holy ground.
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Exodus Footnotes / Chapter 22 / Chapter 23 / Chapter 24; lines 1466-1502 confidence: medium
Yahweh tells Moses to come up to the mountain and stay there to receive stone tablets with written law and commands for teaching.
The mountain is called God’s Mountain and Mount Sinai; Yahweh’s glory settles on it, a cloud covers it, and Moses receives divine tablets there.
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malay
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Malay Magic Malay Magic / CHAPTER I / NAT URE; lines 101-144 confidence: high
The passage says Malays usually call the Caucasus Mountains Bukit Kof, Kaf, or the Mountains of Kaf and that these mountains are mentioned in Malay charms, including invocations to the Rice-Spirit.
The Mountains of Kaf are described as a great mountain range functioning as a wall that divides the earth and keeps away winds and beasts.
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Malay Magic Malay Magic / CHAPTER I / NAT URE; lines 101-144 confidence: high
The passage distinguishes mountains surrounding the earth from a great central mountain called Mahameru, Saguntang Maha Biru, or Saguntang-guntang, and says Malay stories identify it with Saguntang-guntang near Palembang in Sumatra.
The passage describes a great central mountain called Mahameru, Saguntang Maha Biru, or Saguntang-guntang.
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Malay Magic Malay Magic / CHAPTER I; lines 68-98 confidence: medium
The earth rests on the water from east to west, and the world’s foundations vibrate with the motion of the watery expanse.
God steadies the vibrating world by girding it with an adamantine chain identified as the mountains of Caucasus.
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Pagan Races of the Malay Peninsula, Volume 1 VOL. I 2 I / CHAPTER X. / VOL. I 2 K / THE SOCIAL ORDER; lines 26434-26583 confidence: medium
Each district chose a Sna-hut; the Putto gave instructions in Pie's name; the Puttos were unmarried messengers of the deity; Pie elected successors; the Puttos lived at Pie's abode on Jelmol mountain; Sna-huts retained charms and knowledge.
Pie has an abode on Jelmol mountain, and the Puttos, described as the deity's messengers, are said to live there.
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Pagan Races of the Malay Peninsula, Volume 2 CHAP. VI NEGRITOS OF KEDAH 203 / NEGRITOS OF KEDAH / CHAP. VI NEGRITOS OF PERAK AND KEDAH 207 / CHAP. VI NEGRITOS OF KEDAH 209; lines 11946-12002 confidence: medium
The entrance to Purgatory is called Sunset; Purgatory is a vast cavern shut in by rocks in the mountain-chain Hiiya/Huya at the world's end; good souls pass the rock ramparts and dwell with the Chinoi, servants of Kari.
Purgatory is placed in a mountain-chain that forms the world's end, and souls cross rock ramparts toward the other side of the world.
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Pagan Races of the Malay Peninsula, Volume 2 CHAP. VI SA VAGE MALA YS OF MALACCA 345 / SA VAGE MALA YS OF MALACCA 347 / BENUA-JAKUN. / CHAP. VI SAVAGE MALAYS OF JO HO R 349; lines 18609-18706 confidence: medium
The North or South tree is said to sound; the explanation given involves the extremities of a great beam and a northern hill beyond Boko from which north winds issue.
The explanation of the sounding tree includes a great northern hill from which north winds issue.
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Pagan Races of the Malay Peninsula, Volume 2 CHAP. VI SAVAGE MALAYS OF JO HO R 349 / SAVAGE MALAY'S OF JO HO R / CHAP. VI SAVAGE MALAYS OF JOHOR 353 / CHAP. VI SAVAGE MALAYS OF JOHOR 355; lines 18950-19065 confidence: high
Named mountains in the south and north give fixity to the earth's skin; Lulumut is the oldest land, and some summits are described as within a short length of the sky or touching it.
Named mountains are said to steady the earth's skin, with some summits near or in contact with the sky.
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Pagan Races of the Malay Peninsula, Volume 2 CHAP. VI SAVAGE MALAYS OF SELANGOR 311 / SAVAGE MALAYS OF SELANGOR 313 / CHAP. VI SA VAGE MALA YS OF SELANGOR 315 / CHAP. VI SAVAGE MALAYS OF SELANGOR 317; lines 17111-17206 confidence: medium
The group next reached Padang Berimbun, covered with deep bitterly cold dew, slept in caves, and then reached the treeless mountains of Keluntong, very near the sky.
Keluntong is described as very near the sky, and the dragon reaches from the gate of Heaven to Keluntong.
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Pagan Races of the Malay Peninsula, Volume 2 SAKAI OF PERAK 247 / SAKAI OF PERAK 263 / VOL. II T / TEMBEH.; lines 15542-15595 confidence: medium
Sam-mor defeated Naing, threw him into his hole, piled large rocks like a mountain over it, threw the board and mountain into the air so the world remained suspended, and rolled fire into the sun.
After defeating Naing, Sam-mor piles large rocks like a mountain over him and his hole to prevent his return.
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Pagan Races of the Malay Peninsula, Volume 2 VOL. II N / CHAP. VI GENERAL REMARKS 179 / GENERAL REMARKS / CHAP. VI GENERAL REMARKS 185; lines 10849-10937 confidence: medium
According to Semang and Benua traditions, mountains give fixity to the earth's skin.
Semang and Benua traditions say mountains give fixity to the earth's skin.
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mongol
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Gessar Khan HE RESTORED PEACE TO KEEME-KHAN AND / AO WM / IV. THE VALLEY OF PLEASANT WINDS / V. THE TWELVE-HEADED GIANT; lines 3039-3173 confidence: medium
Gessar praises the steed and sends him to Sumeru to rest in Kormuzda’s heavenly stalls until needed again.
The Keeper lowers a ladder from Sumeru’s silver peak and the wonder-steed ascends to Sumeru by a chain ladder.
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Gessar Khan IDA ZEITLIN. / CONTENTS / VII. OF THE TREACHERY OF THE VILE CHOTONG, WHEREBY THE / CAPTIVITY; lines 179-371 confidence: medium
“Kormuzda, father of the gods, ruler over the high heavens and guardian of the earth, went down from his place on Sumeru, and knelt in worship at the feet of Buddha”
Kormuzda descends from Sumeru, Buddha commands him to return there, and the Assuri are placed at its foot in enmity with the gods.
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Gessar Khan IDA ZEITLIN. / CONTENTS / VII. OF THE TREACHERY OF THE VILE CHOTONG, WHEREBY THE / CAPTIVITY; lines 948-1125 confidence: medium
In the archery trial, the champions' arrows return at midday, while Yoro's dart is held on Sumeru by his sisters and decorated with gaily plumaged birds.
Yoro's dart is held on Sumeru, returns with birds whose wings hide the sun, and is interpreted by the crowd as a sign of divine wrath before Shikeer explains it.
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Gessar Khan VI. THE THREE SHIRAIGOL KHANS / VII. THE TREACHERY OF CHOTONG / LADY ROGMO AND BEAR HER INTO CAPTIVITY. / SY JIMS; lines 5476-5602 confidence: medium
The brown wonder-steed chides Gessar for lamenting and tells him to entreat his sisters on Sumeru to ask Kormuzda for the lives of his heroes.
The wonder-steed tells Gessar to entreat his sisters on Sumeru for aid.
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Gessar Khan VI. THE THREE SHIRAIGOL KHANS / VII. THE TREACHERY OF CHOTONG / LADY ROGMO AND BEAR HER INTO CAPTIVITY. / SY JIMS; lines 5604-5715 confidence: medium
Gessar permits Shikeer's return; Shikeer bids farewell to Gessar, the thirty heroes, and Sanglun, soars aloft with the sisters before him, is received by Kormuzda, and dwells with his winged charger on Sumeru.
After ascending to the high gods, Shikeer dwells on Sumeru and does not return to earth.
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Sagas from the Far East DEDICATION. / TALE I. / TALE II. / TALE III.; lines 9671-9709 confidence: high
An early Indian belief is described in which the gods dwell among inaccessible heights; the mountain Meerû is so sacred that the sun might not pass it.
The note describes gods dwelling among inaccessible heights and the sacred mountain Meerû, which the sun might not pass.
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Sagas from the Far East Sagas from the Far East / MDCCCLXXIII. / PREFACE.; lines 202-285 confidence: medium
The passage mentions the sanctity of the north country and the sacred mountain-country of Meeru, the dwelling of the gods in the far north beyond the Himâlajas; the author links this to unknown and inaccessible heights suggesting divine beings.
Meeru is described as a sacred mountain-country in the far north and as the dwelling of the gods.
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Sagas from the Far East TALE IV. / TALE V. / TALE VI. / TALE VII.; lines 9992-10025 confidence: medium
The note identifies Meerû as a sacred mountain and refers to note 4 of Tale III.
The note identifies Meerû as a sacred mountain.
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Sagas from the Far East TALE XIX. / TALE XX. / TALE XXI. / TALE XXII.; lines 10923-10988 confidence: high
Gambudvipa is explained as India’s native name, derived from a fabulous gambu-tree on sacred Meru; the cited description gives the tree immense size, four branches, four rivers, fruit that produces gold plants, and a suggested connection to the Tree of Life and four rivers of Paradise.
Maha Meru is described as a sacred mountain with surrounding circular rock ranges and seas, forming a structured cosmic geography.
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slavic
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Fairy Tales of the Slav Peasants and Herdsmen FRONTISPIECE / THE ABODE OF THE GODS / TIME AND THE KINGS OF THE ELEMENTS / THE TWELVE MONTHS; lines 643-777 confidence: medium
Helen orders Marouckla to bring winter apples and threatens death; the stepmother turns her out, and Marouckla walks through deep snow to the fire where the twelve months sit with Setchene on the highest stone.
The mountain top contains the fire, twelve seats, and twelve months who can alter seasons for the surrounding world of the tale.
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Fairy Tales of the Slav Peasants and Herdsmen KINKACH MARTINKO / LIST OF ILLUSTRATIONS / FRONTISPIECE / THE ABODE OF THE GODS; lines 253-372 confidence: medium
The younger brother, hungry and cold, goes toward the mountain forest and remembers that the mountain top is said to be crystal and to have a fire forever burning on it.
The poor man climbs higher and higher to a crystal-topped mountain where an ever-burning fire and strange beings are found.
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Fairy Tales of the Slav Peasants and Herdsmen THE SPIRIT OF THE STEPPES / THE SPIRIT OF THE STEPPES / THE PRINCE WITH THE GOLDEN HAND / THE PRINCE WITH THE GOLDEN HAND; lines 4355-4470 confidence: high
Yaga says the elder brothers perished on the mountain that touches the clouds while seeking the Princess with the Golden Hair, who was carried off by Vikher the hurricane.
The prince is directed to a mountain that touches the clouds, guarded by winds, whose top contains the imprisoned princess.
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Fairy Tales of the Slav Peasants and Herdsmen THE SPIRIT OF THE STEPPES / THE SPIRIT OF THE STEPPES / THE PRINCE WITH THE GOLDEN HAND / THE PRINCE WITH THE GOLDEN HAND; lines 4472-4582 confidence: high
The prince reaches a valley above which rises “the mountain that touches the sky,” with a summit almost reaching the moon.
The prince climbs a mountain described as touching the sky, crosses the region of clouds, and reaches a palace on the topmost peak.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars MAGYAR MYTHS AND FOLK-TALES. / THE POOR MAN, AND THE KING OF THE CROWS. / THE USELESS WAGONER. / MIRKO, THE KING'S SON.; lines 12650-12786 confidence: medium
Mirko says he sees "a summitless, high glass mountain, as steep as the side of a house," and the steed says they must cross it.
Mirko and the steed must cross a summitless high glass mountain, and from there the earth appears as a round shape behind them.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE POOR MAN, AND THE KING OF THE CROWS. / THE USELESS WAGONER. / MIRKO, THE KING'S SON. / THE REED MAIDEN.; lines 13251-13331 confidence: high
The old woman cuts out three golden hairs, explains that a fairy gave them to the king's son's father, gives them with a latch-string, and directs the king's son to a mountain that supports the heavens to summon a steed.
The king's son is told to climb, and then climbs, a very high mountain described as supporting the heavens.
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Sixty Folk-Tales from Exclusively Slavonic Sources XLVII.--THE ORIGIN OF MAN. / XLVIII.--GOD'S COCK. / XLIX.--KURENT THE PRESERVER. / L.--KURENT AND MAN.; lines 8071-8117 confidence: medium
Kurent proposes a third contest with arrows at a mountain rising above the clouds to the celestial table; the cock there guards God's provisions. Kurent's arrow returns after eight days, while man's returns on the tenth day with the cock spitted on it.
The mountain rises above the clouds and reaches the celestial table where the cock watches God's provisions; arrows are shot upward in that setting.
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Sixty Folk-Tales from Exclusively Slavonic Sources XLVII.--THE ORIGIN OF MAN. / XLVIII.--GOD'S COCK. / XLIX.--KURENT THE PRESERVER. / L.--KURENT AND MAN.; lines 8119-8171 confidence: medium
Kurent again produces wine and mixes in black blood from an opened vein. He finds the man on a high mountain at God's table, eating roast meat prepared for God, while the man fears God may come and smite him.
The man reaches a high mountain where God's table is located, and after punishment he can no longer go uphill to the celestial table.
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The Epic Songs of Russia APPENDIX. / THE ALAT7R STONE. / VOLGA VSESLAVICH. / VOLGA AND MIKULA; lines 10879-11001 confidence: medium
Svyatogor's name is said to derive from dwelling in the Holy Mountains; their earthly referent is unknown, and they are interpreted mythologically as clouds.
Svyatogor's name is linked to dwelling in the Holy Mountains, which the passage interprets mythologically as clouds, and he is later called a giant cloud-mountain.
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greek roman
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Myths and Legends of Ancient Greece and Rome CONTENTS. / MYTHS AND LEGENDS OF ANCIENT GREECE AND ROME. / PART I.--MYTHS. / INTRODUCTION.; lines 305-397 confidence: medium
Most divinities live on the summit of Mount Olympus, have individual habitations, meet in the council-chamber for banquets with Apollo's lyre and the Muses' voices, and receive temples, gifts, and animal or occasional human sacrifices.
Most divinities are said to live on the summit of Mount Olympus and meet there in the council-chamber of the gods.
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Myths and Legends of Ancient Greece and Rome CONTENTS. / MYTHS AND LEGENDS OF ANCIENT GREECE AND ROME. / PART I.--MYTHS. / INTRODUCTION.; lines 305-397 confidence: medium
The gods have mortal-like clothing and weapons, celestial chariots, dwellings on Mount Olympus, a council-chamber for banquets with Apollo's lyre and the Muses' songs, and temples where gifts and sacrifices are offered.
Most divinities are said to live on the summit of Mount Olympus, with dwellings and a council-chamber.
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Myths and Legends of Ancient Greece and Rome CRONUS (SATURN). / SATURN. / RHEA (OPS). / DIVISION OF THE WORLD.; lines 700-744 confidence: medium
Zeus holds court on Mount Olympus beyond the clouds; Aides' realm is below the earth in darkness; Poseidon's sea is wondrous; the narrator describes all three realms as mysterious.
Zeus holds court on Mount Olympus, whose summit lies beyond the clouds and is shrouded in mists.
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Myths and Legends of Ancient Greece and Rome CRONUS (SATURN). / SATURN. / RHEA (OPS). / DIVISION OF THE WORLD.; lines 700-744 confidence: medium
Zeus holds court on cloud-high Mount Olympus; Aides' realm is below the earth; the sea belongs to Poseidon; Olympus, Hades, and the sea are all described as mysterious realms.
Zeus holds court on Mount Olympus, a summit beyond the clouds and a mysterious divine realm.
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Myths and Legends of Ancient Greece and Rome DIANA. / HEPHAESTUS (VULCAN). / VULCAN. / POSEIDON (NEPTUNE).; lines 3296-3398 confidence: high
Triton, Rhoda, and Benthesicyme are children of Poseidon and Amphitrite; giant sons Otus and Ephialtes threaten the gods and try to scale heaven by piling mountains, but Apollo destroys them with arrows.
Otus and Ephialtes try to scale heaven by piling Ossa on Olympus and Pelion on Ossa, but Apollo kills them.
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Myths and Legends of Ancient Greece and Rome HEBE (JUVENTAS). / JUVENTAS. / GANYMEDES. / THE MUSES.; lines 5052-5157 confidence: medium
Pieria in Thrace is named as the oldest seat of their worship; the Muses dwell on Mounts Helicon, Parnassus, and Pindus, and springs such as Aganippe, Hippocrene, and Castalia are sacred to them.
The Muses dwell on named mountains and haunt springs sacred to them and to poetic inspiration.
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Myths and Legends of Ancient Greece and Rome RHEA (OPS). / DIVISION OF THE WORLD. / THEORIES AS TO THE ORIGIN OF MAN. / THIRD DYNASTY--OLYMPIAN DIVINITIES.; lines 900-984 confidence: high
Zeus's home is on cloud-wrapped Mount Olympus between Thessaly and Macedon, extending into Aether; palaces of Zeus and Hera, other gods, and Heroes or Demi-gods are described there, with Hephaestus as divine maker.
Mount Olympus is described as Zeus's inaccessible cloud-wrapped home, extending beyond the clouds into Aether and containing divine palaces.
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Myths and Legends of Ancient Greece and Rome RHEA (OPS). / DIVISION OF THE WORLD. / THEORIES AS TO THE ORIGIN OF MAN. / THIRD DYNASTY--OLYMPIAN DIVINITIES.; lines 900-984 confidence: medium
Zeus' home is on cloud-wrapped Mount Olympus, extending into Aether; Zeus and Hera have the summit palace, other gods lower homes, and heroes lower palaces, all made by Hephaestus.
The divine home is placed on cloud-wrapped Mount Olympus, extending beyond the clouds into Aether.
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korean
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Corea, the Hermit Nation CHANGES AFTER THE INVASION. 151 / CHANGES AFTER THE INVASION. 153 / CHAPTEE XXL / THE ISSACHAB OP EASTERN ASIA. ,; lines 5877-5957 confidence: medium
The Ever-White Mountains form the northern boundary; Paik-tu/Whitehead overtops the ranges; the Yalu, Tumen, and Hurka Rivers flow from its bases.
The Ever-White Mountains and Paik-tu are described as towering northern heights, sources of rivers, and the dwelling place of a white-robed spirit.
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Corea, the Hermit Nation COBEA. / HAM-KIONG, OK COMPLETE VIEW. / THE BIGHT PROVINCES. / THE EIGHT PROVINCES. 213; lines 7917-7994 confidence: high
“Paik-tu, or White Head, is a sacred mountain famous throughout the country” and is a theme of description by Chinese, Japanese, and Corean writers.
Paik-tu is explicitly called a sacred mountain and is described both as the holy abode of a presiding goddess and as the Buddhist home of Manchusri.
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Corea, the Hermit Nation COBEA. / HAM-KIONG, OK COMPLETE VIEW. / THE BIGHT PROVINCES. / THE EIGHT PROVINCES. 213; lines 7917-7994 confidence: medium
“Paik-tu, or White Head, is a sacred mountain famous throughout the country” and is a theme of description by Chinese, Japanese, and Corean writers.
Corean Buddhists assign Paik-tu as the home of Manchusri while the same passage also describes the mountain as sacred and as the goddess's holy abode.
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Corea, the Hermit Nation COBEA. / THE BIGHT PROVINCES. 197 / CHTJLLA, OE OOMPLETR NBTWOBK. / THE EIGHT PROVINCES.; lines 7480-7533 confidence: medium
Quelpart is an oval, rock-bound island with many conical mountains, all before “one vast and towering giant” at the center, called Mount Auckland or Han-ra san, about 6,500 feet high.
The passage places the three first-created men of the world on the lofty heights of the island’s dominant mountain.
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Corea, the Hermit Nation RELIGION. / RELIGION. 327 / RELIGION. 329 / RELIGION. 83J; lines 12849-12931 confidence: medium
Korean Buddhist temples and monasteries are said to resemble those of China and Japan, often standing on hills, rising ground, or high mountains and surrounded by lofty trees that inspire awe and also block sparks from fires.
The temple setting is repeatedly tied to hills, high mountains, and venerable trees that inspire awe in worshippers.
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Corea, the Hermit Nation SHAMANISM AND MYTHICAL ZOOLOGY. 303 / SHAMANISM AND MYTHICAL ZOOLOGY. / CHAPTER XXXrV. / LEGENDS AND FOLK-LORE.; lines 11689-11765 confidence: medium
According to Korean tradition, when the land had neither prince nor chiefs, a Divine Being descended from heaven, dwelt at the foot of a sandal-wood tree on the Ever-White Mountains, and was made sovereign by the people, who called him Dan Kun and his realm Cho-sen.
The Divine Being descends from heaven and dwells at the foot of a sandal-wood tree on the Ever-White Mountains.
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Corea, the Hermit Nation THE BIGHT PROVINCES. 197 / CHTJLLA, OE OOMPLETR NBTWOBK. / THE EIGHT PROVINCES. / THE BIGHT PROVINCBS. 201; lines 7536-7562 confidence: medium
The passage introduces the islanders' account of the origin of the high central peak named Mount Auckland.
The islander account says clouds and fog covered the sea, tremors and thunder-like noise lasted seven days and nights, the waves opened, and a mountain emerged from the sea.
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Korean Folk Tales - Imps, Ghosts and Fairies THE STORY OF CHANG TO-RYONG / THE STORY OF CHANG TO-RYONG 19 / THE STORY OF CHANG TO-RYONG 21 / THE STORY OF CHANG TO-RYONG 23; lines 748-810 confidence: medium
The master finds himself in an exquisitely beautiful place like a celestial palace, bows low, and the host asks whether he knows him; the master recognizes him as the person who rode out to meet him but cannot say who he is.
The master is received in a celestial palace on a hill identified as one of four Korean mountains where genii reside.
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native american plains
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Mythology of the Blackfoot Indians OP THE / CONTENTS. / INTRODUCTION. / I. TALES OF THE OLD MAN.; lines 1319-1408 confidence: medium
The Great Spirit makes a man and woman; Old Man is unmade and eternal; when asked to make mountains, Old Man makes the Sweet-Grass Hills from Chief Mountain and shapes and names Chief Mountain.
Old Man creates the Sweet-Grass Hills from a piece of Chief Mountain and shapes and names Chief Mountain.
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Mythology of the Blackfoot Indians OP THE / CONTENTS. / INTRODUCTION. / I. TALES OF THE OLD MAN.; lines 1319-1408 confidence: high
The Great Spirit makes a big cross for Old Man; Old Man asks for another man, tires of carrying it, is told to teach people and animals, while the other man becomes a traveller and the first pair attempts to build a mountain to the sky before many languages arise.
The created man and woman try to build a mountain to reach the sky and be with their children, after which people become mixed and develop many languages.
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The Omaha Tribe SOCIETIES / SOCIETIES / SOCIETIES / OPENING RITUAL; lines 37544-37740 confidence: medium
"The great white rock" is described as "Standing and reaching as high as the heavens, enwrapped in mist."
The great white rock is singled out as greatest, reaches as high as the heavens, and is wrapped in mist.
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Traditions of the Arapaho TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO.; lines 1343-1426 confidence: medium
The people enter the raft; the turtle-moccasin figure and Nih’angan remain on a mountain peak; the duck returns exhausted; a moccasin becomes a turtle and brings up mud.
The person with turtle moccasins and Nih’angan remain on a mountain peak while the waters are high, and renewed land is made from that setting.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 3376-3456 confidence: medium
The boy wakes on a steep high mound, cannot get down, cries, finds a nest with four young Thunderbirds, and sees a hollow in stone full of clear water before the mother Thunderbird arrives.
The Thunderbirds’ nest is on a high, steep place where Nesaru placed the parent pair, and the slope is described as the home of all birds.
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Traditions of the Caddo I06 TRADITIONS OP THS CADDO. / I08 TRADITIONS OP THE CADDO. / ABSTRACTS. / I. THE CREATION AND EARLY MIGRATIONS.; lines 5230-5314 confidence: medium
Moon organizes a move to a better world, divides the people into groups with leaders, gives drums, forbids looking back, and leads them westward out of the ground; Coyote looks back, half return, and Moon forms mountains by throwing dirt.
Moon throws dirt in front of himself and forms high mountains encountered by the migrating people.
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Traditions of the Caddo THK CRBATION AND BARLY MIGRATIONS. 9 / THE CRBATION AND BARLY MIGRATIONS. 1 3 / COYOTE REGULATES LIFE AFTER DEATH. 1 5 / THE FI.OOD. 19; lines 914-1005 confidence: medium
A powerful man leads a chosen few to a high mountain for four days, raises the mountain as waters rise, then leads them down after waters recede and green things return; people left in the flood become alligators and other water animals.
The mountain rises with the waters under the power of the man who shelters the chosen people there.
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Traditions of the Caddo WASHINGTON, D. C: / CONTENTS. / INTRODUCTION. / TRADITIONS OF THE CADDO.; lines 338-426 confidence: low
Moon throws dirt in front of himself and forms very high mountains; the people stop at the mountains and make their first homes and villages, while Moon goes to the top and sees that some people have scattered.
Moon picks up dirt, throws it in front of himself, and forms very high mountains where the people settle.
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shan
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Shans at Home, With Two Chapters on Shan History and Literature AFTER A BATHE. / BOYS WITH RAIN-CAPES. / BUDDHIST MONK. / COUNTING ON THE FINGERS; lines 2642-2761 confidence: high
Monks teach a non-Western geography: the flat world is one of four islands, with a sacred mountain in the middle resting on an enormous fish whose tail-biting and shaking causes great earthquakes.
The passage reports teaching that four flat islands have a great sacred mountain in their middle.
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Shans at Home, With Two Chapters on Shan History and Literature COUNTING ON THE FINGERS / BOYS MAKING SAND PAGODAS. / A MONK FOLLOWED BY SCHOOLBOYS. / THE HINDU DEVOTEE IN THE NAMKHAM MONASTERY GARDEN.; lines 2903-2989 confidence: medium
The monk says that if in his next life he is born in the spirit world on the spirit mountain, he hopes to remember this side of the moon and know both sides; spirits on that mountain around which the moon travels must see the other side.
The monk imagines that spirits on a mountain around which the moon travels can see the moon's other side.
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Shans at Home, With Two Chapters on Shan History and Literature DESIGN FROM COVERLET FOR BED. / DESIGN OF PART OF A BED COVER. / KACHIN MARRIED WOMAN. / KACHIN BAG.; lines 8424-8556 confidence: high
When the islands appear, the waters stop rising; a great mountain named Loi-sao-mong rises from the sea in the middle and is called the central pillar of the world, known elsewhere in Buddhist cosmogony as Mount Meru.
Mount Meru/Loi-sao-mong rises in the middle of the islands and is explicitly called the central pillar of the world; the sun circles it.
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Shans at Home, With Two Chapters on Shan History and Literature DESIGN FROM COVERLET FOR BED. / DESIGN OF PART OF A BED COVER. / KACHIN MARRIED WOMAN. / KACHIN BAG.; lines 8424-8556 confidence: medium
The passage notes multiple creation versions; one says four gods brought down a lotus from heaven, whose flower became Mount Meru and whose four leaves became the Four Islands.
An alternate creation version says a lotus from heaven has a flower that becomes Mount Meru and leaves that become the Four Islands.
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Shans at Home, With Two Chapters on Shan History and Literature DESIGN FROM COVERLET FOR BED. / DESIGN OF PART OF A BED COVER. / KACHIN MARRIED WOMAN. / KACHIN BAG.; lines 8558-8678 confidence: high
Mount Meru is inhabited by spirits, guarded by dragons like great snakes, Galons, and ogres, and surrounded by seven circles of mountains and sweet-water belts with lotus flowers; nymphs arise from the water.
Mount Meru is inhabited by spirits, guarded by dragons, Galons, and ogres, and surrounded by seven mountain circles with belts of sweet water and lotuses.
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Shans at Home, With Two Chapters on Shan History and Literature DESIGN FROM COVERLET FOR BED. / DESIGN OF PART OF A BED COVER. / KACHIN MARRIED WOMAN. / KACHIN BAG.; lines 8812-8847 confidence: medium
Several rainbow explanations are reported: celestial water from gods' cups above Mount Meru; a great snake or crocodile descending to drink with a second-rainbow wife; and the halo of the king of the spirits visiting from Mount Meru.
Mount Meru is linked with the gods' heavenly feasting and with the king of the spirits' departure point for visiting earth.
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Shans at Home, With Two Chapters on Shan History and Literature THE HUSBAND WHO LOST HIS WIFE AND CHILDREN / THE TIGER AND THE MISCHIEVOUS HARE / TETHERED BUFFALOES. / NATIVE REST-HOUSES.; lines 10412-10575 confidence: low
Sakya, king of the spirits, descends and gives the older brother a dream: a lovely princess named Hsa-pu-te-hsa lives at the foot of the Silver Mountain, and the brother should send Kap-pa-ra to bring her as wife.
The Silver Mountain is described as high and exceedingly beautiful, with music issuing from it, and the princess lives at its foot.
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hermetic
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Thrice-Greatest Hermes, Vol. I: Prolegomena PHILO OF ALEXANDRIA 237 / PHILO OF ALEXANDRIA 239 / PHILO OF ALEXANDRIA 241 / PHILO OF ALEXANDRIA 243; lines 13807-13911 confidence: medium
"the Divine Reason (Logos) floweth down like a river, from Wisdom, as from a source" to water heavenly shoots and plants on the sacred Mountain of the Gods.
The Logos-river waters heavenly shoots and plants on the sacred Mountain of the Gods, described as a paradise.
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Thrice-Greatest Hermes, Vol. I: Prolegomena VI PREFACE / G. R. S. M. / CONTENTS / CONTENTS; lines 824-934 confidence: low
A contents section titled “Hermas” and “Hermes” lists headings on The Shepherd of Hermas, Pastoral Hermas, comparison with Poemandres, the Shepherd’s symbolic representation, the name Hermas, an early form of Poemandres, the Holy Mount, Gnostic elements, and vices and virtues.
The Hermas/Hermes section includes the heading “The Holy Mount.”
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Thrice-Greatest Hermes, Vol. I: Prolegomena VOL. I. 4 / THOTH THE MASTER OF WISDOM 51 / THOTH THE MASTER OF WISDOM 53 / THOTH THE MASTER OF WISDOM 55; lines 3758-3853 confidence: medium
Khemennu or Hermopolis is identified as the principal seat of the Thoth-cult and as containing the high ground on which Ra rested when he first rose.
Hermopolis is described as containing the high ground on which Ra rested when he first rose, and the author speculates about a related mountain in a Hermetic sermon.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) ABOUT THE COMMON MIND 217 / COEPUS HEKMETICUM XIII. (XIV.) / VOL. II. 15 / THE SECRET SEEMON ON THE MOUNTAIN 233; lines 9883-9916 confidence: low
THE SECRET SEEMON ON THE MOUNTAIN
The passage heading calls the text a secret sermon on the mountain.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) COEPUS HEKMETICUM XIII. (XIV.) / VOL. II. 15 / THE SECRET SEEMON ON THE MOUNTAIN 233 / COMMENTAKY; lines 10055-10195 confidence: medium
The Holy Mount of Initiation section lists apocalyptic and Gnostic mountain examples and states that the Mountain is not physical but the height of contemplation and an interior spiritual state.
The Mountain is presented as a common apocalyptic figure and interpreted as the height of contemplation and an interior spiritual state.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) P(EM ANDRES, THE SHEPHERD OF MEN 19 / COMMENTAEY / PCEMANDRES, THE SHEPHERD OF MEN 21 / PCEMANDRES, THE SHEPHERD OP MEN 23; lines 1393-1471 confidence: medium
“I stood on a lofty mountain” and saw “a gigantic Man and another, a dwarf”; the voice says, “I am thou, and thou art I,” and speaks of being scattered and gathered.
The quoted parallel places the vision on a lofty mountain, and the note interprets this mountain as a high state of consciousness, the Mount of Perfection.
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shinto
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 I 626 / II. 9, / THE AGE OF THE GODS. 73 / II. 16.; lines 4835-4974 confidence: low
Saruta-hiko says he will go before as harbinger; he names Ninigi’s destination as the peak of Kushifuru of Takachiho and his own as the upper waters of the River Isuzu, and asks Uzume to escort him and complete her task.
Ninigi’s destination and arrival point after descending from Heaven is the peak of Kushifuru of Takachiho.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 II. 9, / THE AGE OF THE GODS. 73 / II. 16. / BES (20;; lines 5153-5287 confidence: medium
Yorodzu-hata-hime gives birth to Ninigi in the Void of Heaven; Ama-terasu decides to send this grandchild and bestows attendant deities and personal objects, with a note identifying regalia.
Ninigi descends from the heavenly realm to the peak of Takachiho and begins searching for a country.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 2 A.D. 655. / BOOK XXVI. / SAIMEI. 249 / SAIMEI. 251; lines 14074-14127 confidence: medium
On the 15th day, a model of Mount Sumi is constructed west of Asuka-dera, the All Souls festival is held, and the Tukhara people are entertained; notes identify Sumi with Sanskrit Sumeru or Meru and All Souls with Ullambana.
A model of Mount Sumi is constructed beside Asuka-dera, with a note identifying Sumi with Sanskrit Sumeru or Meru, and the All Souls festival is held.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 2 ALD OL. / XT. 25. / SUIKO. 143 / A.D. 613.; lines 8009-8059 confidence: medium
A Pékché emigrant with white-flecked face and body is disliked; people wish to cast him away on an island, but he argues that his skill making figures of hills and mountains can benefit the country. He is retained and made to draw Mount Sumi and the Bridge of Wu, and is called Michiko no Takumi and Shikomaro.
The emigrant is made to draw Mount Sumi, and the note identifies Suméru as the central mountain or axis of every universe in the Buddhist system.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 2 XXV. 37. / XXV. 38. / XXV. 39. / A.D. 048.; lines 12844-12977 confidence: medium
Oho-omi Abe invites the four classes to Shitenoji, enshrines four Buddha images in the pagoda, and constructs a figure of wondrous Vulture Mountain by piling drums.
At Shitenoji, Oho-omi Abe constructs a figure of the wondrous Vulture Mountain from stacked drums after enshrining Buddha images in a pagoda.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 2 XXV. 8. / A.D. 655. / BOOK XXVI. / SAIMEI. 249; lines 13941-14071 confidence: low
Tamu Peak is crowned with a circular enclosure; on the summit, near two tsuki trees, a lofty building is erected and named the Palace of Futa-tsuki, also called Amatsu miya.
A circular enclosure is made on Tamu Peak, and a lofty building on the summit near two trees is also called Amatsu miya, glossed in the passage note as Palace of Heaven.
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buryat mongol
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths CHAPTER I / THE BIKTHPLACE OF MONGOL ACTIVITY / BIRTHPLACE OF MONGOL ACTIVITY 3 / BIRTHPLACE OF MONGOL ACTIVITY 5; lines 758-840 confidence: medium
The Chronicle statement describes Yugrians "shut in by sky-touching mountains," exchange through a gate, Alexander confining them after seeing unclean practices, the Lord causing mountains to close, and a bronze gate impervious to fire and iron.
The Chronicle account places the Yugrians behind sky-touching mountains with a small opening and a bronze gate that fire cannot burn and iron cannot cut.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths ESEGE MALAN AND MOTHER EARTH / THE GODS OF THE BURIATS 125 / CHAPTER XI / MYTHS CONNECTED WITH MONGOL RELIGION; lines 7006-7132 confidence: medium
The Mangathai's lives are located in a feather of the king of birds on a golden-trunked, silver-leafed aspen by the Water of Youth and Life, and in thirteen woodcocks in a box kept by his grandmother at the bottom of the Milk Sea.
The life-bearing bird sits in the top branches of a golden-trunked, silver-leafed aspen on an inaccessible high mountain, with the Water of Youth and Life flowing at the tree's foot.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths ESEGE MALAN AND MOTHER EARTH / THE GODS OF THE BURIATS 125 / CHAPTER XI / MYTHS CONNECTED WITH MONGOL RELIGION; lines 7387-7526 confidence: medium
They travel in the sky above a mountain with the Water of Youth and Life and a golden-trunked, silver-leafed aspen tree, then descend by a silver stairway like a ray of sunlight with people, cattle, and herds.
The sky journey reaches a mountain where the Water of Youth and Life and a golden-trunked, silver-leafed aspen tree are located.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths O - 3 / ALAMALDJIN AND HIS TWIN SISTER HANHAI / THE TWIN BOYS, ALTIN SHAGOY AND MUNGUN / SHAGOY; lines 13740-13870 confidence: medium
Hodoy reaches Ulan Hada, a mountain seeming to touch the sky, and sees a blood stream from people killed trying to climb it.
Ulan Hada is described as seeming to touch the sky and as lethal to people attempting to climb it; Hodoy can cross only through the horse's extraordinary leap.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths VARHAN TULAI HUBUN / ALTIN SHAGOY / YERENTE KHAN AND HIS SON SOKTO / O - 3; lines 12319-12449 confidence: medium
Sokto sees a mountain touching the sky; at its foot are skeletons and horse and human bones three times the size of his own horse and body, and he weeps for nine days and nights because the mountain is too steep to climb.
A mountain touches the sky and cannot be climbed by a man; the speaking stallion gives instructions involving a magic tail hair and leaps to the top, after which an obstacle disappears.
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daoist
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Chuang Tzu: Mystic, Moralist, and Social Reformer A. L. M. / CHAPTER I. / TRANSCENDENTAL BLISS. / B.C. 1766.; lines 1155-1287 confidence: medium
Chien Wu tells Lien Shu that Chieh Yü spoke extravagantly about a divine man living on Miao-ku-shê mountain, and Chien Wu finds the report improbable.
The divine man lives on Miao-ku-shê mountain, eats no earthly food, rides clouds with flying dragons, roams beyond mortality, and benefits all things while remaining inert.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER V. / THE EVIDENCE OF VIRTUE COMPLETE. / CHAPTER VI. / THE GREAT SUPREME.; lines 3124-3270 confidence: medium
Hsi Wei, Fu Hsi, the Great Bear, the sun and moon, K'an P'i, P'ing I, and Chien Wu are each said to have obtained Tao and thereby ordered the universe, established principles or mountains, maintained celestial courses, ruled streams, or dwelt on Mount T'ai.
K'an P'i is said to establish the K'un-lun mountains, and Chien Wu is said to dwell on Mount T'ai after obtaining Tao.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER V. / THE EVIDENCE OF VIRTUE COMPLETE. / CHAPTER VI. / THE GREAT SUPREME.; lines 3124-3270 confidence: medium
Hsi Wei, Fu Hsi, the Great Bear, the sun and moon, K'an P'i, P'ing I, and Chien Wu obtained TAO and thereby order the universe, establish principles, keep courses, establish mountains, rule streams, or dwell on Mount T'ai.
K'an P'i is said to establish the K'un-lun mountains after obtaining TAO, and Chien Wu dwells on Mount T'ai.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XVII. / AUTUMN FLOODS. / CHAPTER XVIII. / PERFECT HAPPINESS.; lines 7491-7622 confidence: medium
A hunchback and a one-legged man look at the tombs of departed heroes on the K'un-lun Mountains, where the Yellow Emperor rests; loathsome ulcers suddenly break out on their left elbows.
The scene is set at tombs of departed heroes on the K'un-lun Mountains, where the Yellow Emperor rests.
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Chuang Tzu: Mystic, Moralist, and Social Reformer MOUNTAIN TREES. / CHAPTER XXI. / CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH.; lines 9516-9660 confidence: medium
Chuang Tzŭ invites his hearer to reach the palace of Nowhere, practice inaction, rest without care, and move up and down the realms of Infinity.
The passage invokes reaching the palace of Nowhere, moving up and down the realms of Infinity, roaming over K'un-lun peak, and soaring into the Supreme Void.
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ethiopian christian
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) A PLAN / E 2 67 / F 2 83 / PLATE XIII; lines 7177-7306 confidence: medium
Solomon says God founded Zion as the habitation of His glory on the mountain of His sanctuary and gave it to Moses to serve on earth in the Tent of Witness so the people could hear God’s voice.
Zion is described as the habitation of God’s glory upon the mountain of God’s sanctuary, and Solomon recalls building God’s house and bringing the Tabernacle into it.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) AND IN MUHAMMADAN LITERATURE / PLATE II / THE GLORY OF KINGS / A 2 1; lines 4040-4150 confidence: medium
On Mount Sinai, God commands Moses and shows him the pattern of the Tent; Zion is revered as the habitation of divine glory; God descends on the holy mountain, speaks from the pillar of cloud, commands the Law, and delivers the people.
God commands Moses on Mount Sinai, shows him the pattern of the Tent, comes down on the holy mountain, and speaks from the pillar of cloud.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) H 2 115 / I 2 131 / EGYPT / PLATE; lines 9516-9562 confidence: medium
"The Transfiguration. Christ in converse with Moses and Elias on Mount Tabor"
The plate caption explicitly identifies the Transfiguration and locates Christ's conversation with Moses and Elias on Mount Tabor.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) M 2 I79 / N I93 / N 2 195 / PLATE; lines 12161-12315 confidence: high
Micah is cited saying a new covenant will appear on the mountain of God; many nations will go up to learn God’s way and walk in it.
The passage states that a new covenant appears on the mountain of God and that many nations go up there to learn God’s way.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) PLATE XIII / TO THEM / G 2 99 / PLATE XV; lines 8030-8140 confidence: low
Joshua brings the people into the Land of Promise, slays seven kings of Canaan, and destroys Canaanites; the Saviour will bring the people into the Garden of Delight, slay the seven heads of Iblis, destroy sinners, and shut them in Sheol’s fortress. Churches will be built on mountain tops as the addressee built the house of God.
The passage says that as the addressee built the house of God, churches will be built upon the tops of mountains.
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inca
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Narratives of the Rites and Laws of the Yncas CHAPTER IV. / OF THK INDIANS OF HUAROCHIRI. 133 / OF THE INDIANS OP HUAROCHIEI, 135 / CHAPTER V.; lines 6314-6392 confidence: high
Five large eggs appear on the mountain Condorcoto between Huarochiri and Chorrillo; the passage identifies this as the origin of Pariacaca.
Five large eggs appear on Condorcoto, and the passage identifies this event as the origin of Pariacaca.
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Narratives of the Rites and Laws of the Yncas CHRISTOVAL DE MOLINA, / FABLES AND RITES OF THE YNCAS. 5 / FABLES AND RITES OF THE YNCAS. 7 / FABLES AND RITES OF THE YNCAS. 9; lines 1005-1082 confidence: medium
The shepherd and his six children gather food and sheep and go to Mount Ancasmarca; as flood waters rise the mountain grows higher, and after the waters subside the six children return to people the province.
The mountain Ancasmarca grows higher as waters rise and shrinks as waters subside, preventing it from being covered.
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Narratives of the Rites and Laws of the Yncas OF THK INDIANS OF HUAROCHIRI. 133 / OF THE INDIANS OP HUAROCHIEI, 135 / CHAPTER V. / OF THE INDIANS OF HUAROCHIRI. 137; lines 6395-6472 confidence: high
Huathiacuri is said to go generally once a day to the mountain of Condor-coto, where there are five eggs around which a wind blows; the passage says that before this there was no wind.
The passage describes five eggs on Condor-coto, a wind blowing around them, the statement that before this there was no wind, and Pariacaca located in one egg.
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Narratives of the Rites and Laws of the Yncas THE FABLES AND RITES OF THE YNCAS, / CHRISTOVAL DE MOLINA, / FABLES AND RITES OF THE YNCAS. 5 / FABLES AND RITES OF THE YNCAS. 7; lines 921-1002 confidence: high
The Canaris say that during the deluge two brothers escaped to Huaca-ynan; as the waters rose, the hill increased in height and the waters never reached them.
During the deluge, two brothers survive on Huaca-ynan, whose height increases as the waters rise.
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Narratives of the Rites and Laws of the Yncas THE FABLES AND KITES OF THE YNCAS, / CHRISTOVAL DE MOLINA, / FABLES AND RITES OF THE YNCAS. O / FABLES AND EITE8 OP THE YNCAS. 7; lines 708-830 confidence: high
The Cañaris say that during the deluge two brothers escaped to Huaca-ynan, a very high mountain that rose as the waters rose; after the flood, their provisions ended.
Two brothers survive the deluge on Huaca-ynan, and the mountain rises as the flood waters rise.
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japanese
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Japanese Fairy Tales THE FARMER AND THE BADGER / THE ADVENTURES OF KINTARO, THE GOLDEN BOY / THE STORY OF THE MAN WHO DID NOT WISH TO DIE / THE BAMBOO-CUTTER AND THE MOON-CHILD; lines 2632-2740 confidence: medium
The five tasks are to bring Buddha's stone bowl from India, a jeweled branch from the tree on the Mountain of Horai, the fire-rat's skin from China, the five-colored stone from a dragon's head, and a shell from a swallow's stomach.
One task sends a suitor to the Mountain of Horai in the Eastern Sea to obtain a branch from a marvelous tree on its summit.
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Japanese Fairy Tales THE FARMER AND THE BADGER / THE ADVENTURES OF KINTARO, THE GOLDEN BOY / THE STORY OF THE MAN WHO DID NOT WISH TO DIE / THE BAMBOO-CUTTER AND THE MOON-CHILD; lines 2632-2740 confidence: medium
The Second Knight is asked to go to the Mountain of Horai in the Eastern Sea and bring a branch from a summit tree with silver roots, a gold trunk, and white jewel fruit.
One task requires obtaining a branch from a wonderful tree on the summit of the Mountain of Horai; the tree has silver roots, a gold trunk, and jewel fruit.
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Japanese Fairy Tales THE FARMER AND THE BADGER / THE ADVENTURES OF KINTARO, THE GOLDEN BOY / THE STORY OF THE MAN WHO DID NOT WISH TO DIE / THE BAMBOO-CUTTER AND THE MOON-CHILD; lines 3062-3176 confidence: medium
Princess Moonlight's letter goes to the Palace; the Emperor sends the Elixir with the letter to sacred Mount Fuji, where royal emissaries burn it on the summit at sunrise, explaining smoke rising from Fuji.
The passage identifies Mount Fuji as the most sacred mountain, places the burning on its summit at sunrise, and links the event to smoke rising from the mountain.
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Japanese Fairy Tales THE STORY OF URASHIMA TARO, THE FISHER LAD / THE FARMER AND THE BADGER / THE ADVENTURES OF KINTARO, THE GOLDEN BOY / THE STORY OF THE MAN WHO DID NOT WISH TO DIE; lines 2251-2371 confidence: medium
Shin-no-Shiko asks his courtiers to find the Elixir of Life; Jofuku says hermits in Horaizan possess its secret, and the emperor sends Jofuku by junk with treasures to bring it back.
Horaizan is described as a country across the seas where hermits possess the elixir, while Mount Fuji and high peaks are identified as their dwelling places.
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Japanese Fairy Tales THE STORY OF URASHIMA TARO, THE FISHER LAD / THE FARMER AND THE BADGER / THE ADVENTURES OF KINTARO, THE GOLDEN BOY / THE STORY OF THE MAN WHO DID NOT WISH TO DIE; lines 2251-2371 confidence: medium
Shin-no-Shiko asks his court for the Elixir of Life; Jofuku says hermits in Horaizan possess it, and the king sends him by junk with treasures to obtain it.
Horaizan is described as across the seas and later identified with Mount Fuji, a mountain home of hermits who know the elixir's secret.
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kikuyu
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With a Prehistoric People: The Akikuyu of British East Africa CONCEPTION OF THE SOUL / SPIRITS 241 / THE ABODE OF THE DEAD 243 / MORALS; lines 15855-15929 confidence: low
"God lives on Kenya"; the testimony says God forbade striking father or mother, and that fathers taught their children not to steal.
One testimony states that God lives on Kenya before presenting divine moral speech.
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With a Prehistoric People: The Akikuyu of British East Africa INDEX / INDEX / INDEX / INDEX; lines 23650-23840 confidence: medium
Mount Kenya is indexed with page references and subentries for home of God (N'gai), invocation, and name.
Mount Kenya and Mount Kinangop are both indexed as homes of God, with invocation entries.
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With a Prehistoric People: The Akikuyu of British East Africa KIKUYU JUSTICE 221 / PART III / RELIGION / CONCEPTION OF THE DEITY; lines 14939-15023 confidence: medium
Wa-ma-heu says N'gai lives on Kenya rather than in the sky, and says God has no father, mother, wife, children, or messengers and does his own work.
N'gai is said to live on Kenya; God's dwelling is localized especially on Kenya and also on Kinangop; prayer may address Kenya as equivalent with God.
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With a Prehistoric People: The Akikuyu of British East Africa PLATE / PL. I / INTRODUCTION / THE COMING OF THE A-KI-KIJ-YU; lines 1927-2030 confidence: high
Mount Kenya is described as over 17,000 feet high, crowned with jagged rocks amid glaciers and perpetual snow, often veiled by clouds and mist, and experienced as a striking, majestic presence in the landscape.
Mount Kenya is described as a dominating mountain presence, and the passage states that the god of the Akikuyu lives there.
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With a Prehistoric People: The Akikuyu of British East Africa W. S. R. / PART IV / FOLK LORE / MYTHS; lines 17531-17602 confidence: medium
The old man and wife come from beyond the great mountain of Kenya, called the White Mountain; while near starvation on its slopes, the old man goes to the summit to see God, who dwells there.
The old man goes up to the summit of the White Mountain to see God, who is said to dwell there.
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australian aboriginal
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More Australian Legendary Tales THE FROG HERALDS OF THE FLOOD . / EERIN, THE SMALL GREY OWL / K. LANGLOH PARKER. / ANDREW LANG.; lines 3393-3511 confidence: high
The people are glad, but the wirreenuns long to see flowers again and travel north-east to ask Byamee to make the earth beautiful once more.
The wirreenuns travel to Gobi Gobi mountain, whose top is lost in the sky, find stone steps or a ladder, and begin climbing to seek Byamee.
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More Australian Legendary Tales THE FROG HERALDS OF THE FLOOD . / EERIN, THE SMALL GREY OWL / K. LANGLOH PARKER. / ANDREW LANG.; lines 3514-3627 confidence: medium
After a circuitous journey, the wirreenuns reach the summit on the fourth day and drink from a bubbling fresh-water spring in a stone excavation, which invigorates them.
A sacred mountain summit contains a spring, stone circles, sacred lore, and the place from which spirits lift the wirreenuns into Bullimah.
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More Australian Legendary Tales THE FROG HERALDS OF THE FLOOD . / EERIN, THE SMALL GREY OWL / K. LANGLOH PARKER. / ANDREW LANG.; lines 3629-3748 confidence: medium
Byamee leaves earth and returns to Bullimah by a circuitous ladder of stone steps to Oobi Oobi; only wirreenuns may communicate with him, through Wallahgooroonbooan.
Byamee returns by stone steps to the summit of Oobi Oobi, and wirreenuns climb Oobi Oobi to communicate through his messenger.
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The Euahlayi Tribe: A Study of Aboriginal Life in Australia CHAPTER IX / THE BOORAH AND OTHER MEETINGS / CHAPTER X / CHIEFLY AS TO FUNERALS AND MOURNING; lines 3918-4023 confidence: high
The spirit emerges from the grave and finds dead relations waiting to go with him to Oobi Oobi, a sacred mountain nearly touching Bullimah; the dying may have seen these relations.
The deceased spirit emerges from the grave, travels with dead relations to the sacred mountain Oobi Oobi, and is lifted into Bullimah, Byamee’s sky-camp.
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native american california
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Creation Myths of Primitive America CREATION MYTHS / PRIMITIVE AMERICA / OLELBIS / PERSONAGES; lines 2291-2439 confidence: medium
Olelbis tells Klabus and Yilahl to arrange the earth into mountains, hills, and level country; no fire is visible because a flood quenched it; Yilahl makes hills and rolling country, and Klabus raises great mountains and ranges.
Yilahl makes small hills and rolling country, Klabus raises great mountains and ranges, and they later finish the mountains including Bohem Puyuk.
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Creation Myths of Primitive America HIS JOURNEY TO DAMHAUJA'S / COUNTRY / PERSONAGES / PERSONAGES; lines 18259-18414 confidence: medium
Jupka says future people will call them by those names; he identifies Jigulmatu as his small sweat-house and later makes Wahkalu, Mount Shasta, as his great house.
Jupka contrasts his small sweat-house Jigulmatu with an intended great house, later made as Wahkalu or Mount Shasta.
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Creation Myths of Primitive America HIS JOURNEY TO DAMHAUJA'S / COUNTRY / PERSONAGES / PERSONAGES; lines 19053-19153 confidence: medium
Jupka corrects Hehku's hearing of his word and tells her to look north; she sees Wahkalu/Mount Shasta, Jupka's white shining new house, and the bone is visibly in her left hand on the north side.
Wahkalu/Mount Shasta appears to the north as Jupka's great new house, white and shining, made by saying the directional word.
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Creation Myths of Primitive America PERSONAGES / NORWANCHAKUS AND KERIHA / NORWANCHAKUS AND KERIHA / PERSONAGES; lines 9786-9924 confidence: medium
Patkilis reports a long absence, unseen observation of many people, a hill beyond the sky in the east, houses on north and south slopes, a river flowing westward, and dancing south of the hill.
The setting is a hill beyond the sky in the east, with inhabited slopes and a river flowing westward from it.
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taoist
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer A. L. M. / CHAPTER I. / B.C. 1766. / B 2; lines 1306-1458 confidence: medium
Chieh Yu reports a divine man on Miao-ku-she mountain: flesh like ice or snow, virgin-like demeanour, no earthly food, living on air and dew, riding clouds with flying dragons, beyond mortality, inert yet protecting things from corruption and causing crops to thrive.
The reported divine man lives on Miao-ku-she mountain, eats air and dew, rides clouds and dragons, is inert, wards off corruption, and causes crops to thrive.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER XIX. / CHAPTER XX. / CHAPTER XXL / CHAPTER XXII.; lines 12825-13001 confidence: low
No-beginning says one who replies to questions about Tao does not know Tao, that asking and answering about Tao are vain or unreal, and that such a person is unfit to roam over K'un-lun peak or soar into the Supreme Void.
No-beginning says one who mishandles questions about Tao is unfit to roam over K'un-lun peak or soar into the Supreme Void.
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The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) PT.I, SECT. VI. THE WRITINGS OF KWANG-38ZE. 237, / PT. 1. SECT.VI. THE WRITINGS OF KWANG-8ZE. 239 / PT, IOSECT.VI, THE WRITINGS OF KWANG-38ZE, 241 / PT.I, SECT. VI. THE WRITINGS OF KWANG-8ZE. 243; lines 12308-12408 confidence: medium
Khan-pei got the Tao and became lord of Khwan-lun; the note identifies him as the spirit of the Khwan-lun mountains.
Khan-pei becomes lord of Khwan-lun after obtaining the Tao, and the note calls Khwan-lun a Taoist fairy-land; Aien Wd also dwells on mount Thai.
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The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) PT. II. SECT. XIV. THE WRITINGS OF ZWANG-BZE. 49 / BOOK XXII. / Part II. Section XV. / PT. II. SECT. XV. THE WRITINGS OF A'WANG-SZE. 59; lines 2939-3058 confidence: medium
No-beginning says asking and answering about the Tao show lack of knowledge; those without internal knowledge cannot cross Khwan-lun or roam in the Grand Void.
No-beginning says those without internal knowledge cannot cross Khwan-lun, and the note identifies Khwan-lun as the Sacred Mountain of Taoism.
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armenian
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Armenian Legends and Poems ARTAVASD / MOSES OF KHORENE / FOLK SONGS / THE TEARS OF ARAXES; lines 2363-2561 confidence: medium
Mount Ararat pours pure, cool water from her sacred bosom; Araxes asks whether she should fling that bounty and Saint Jacob’s spring to aliens, strangers’ fields, or Turk and Persian rites.
Mount Ararat gives pure water from a sacred bosom and is associated with Saint Jacob’s spring.
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Armenian Legends and Poems CRADLE SONG / ARA AND SEMIRAMIS / MOSES OF KHORENE / LAMENT OVER THE HEROES FALLEN IN THE BATTLE OF AVARAIR; lines 1054-1109 confidence: medium
Angel hosts are told to descend and pause on Ararat’s white summit; God is asked to rend the heavens and judge the cause.
Ararat is the place where angel hosts pause and is also described as a sky-soaring monument to Vartan’s name.
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Armenian Legends and Poems JOHN GOWER / THE SONG OF THE VULTURE / FOLK SONG / BALLAD; lines 3455-3569 confidence: medium
“No bird can reach the mountain’s crest”; stars crown the height, and “Saint Gregory’s fair lamp shines bright.”
The mountain crest is beyond birds, exposed to unceasing winds, crowned by stars, and marked by Saint Gregory's shining lamp.
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celtic
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More Celtic Fairy Tales XXVIII. JACK THE CUNNING THIEF. / XXIX. POWEL, PRINCE OF DYFED. / XXX. PADDY O'KELLY AND THE WEASEL. / XXXI. THE BLACK HORSE.; lines 6588-6673 confidence: low
The notes ask how to account for the geography of the Snow Mountain, mention avalanches and glaciers, and suggest Hindu cosmogony with seven rings separated by seas and a wall of mountains as a possible explanation.
The notes discuss Snow Mountain and speculate about Hindu cosmology with rings, seas, and a wall of mountains.
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The Mabinogion GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED / THE DREAM OF MAXEN WLEDIG; lines 8141-8237 confidence: medium
In his dream Maxen journeys along the river toward its source, reaches the highest mountain in the world, crosses it, and sees fair regions, rivers, a city, a castle, towers, and a fleet.
The dream path reaches the highest mountain in the world, described as seeming as high as the sky, before Maxen enters further regions beyond it.
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The Mythology of the British Islands SURVIVALS OF THE CELTIC PAGANISM / APPENDIX 419 / INDEX 425 / CHAPTER I; lines 328-416 confidence: medium
Western and Irish landscapes are said to preserve memories of ancient gods; some regions are homes of gods or outposts of the Other World; Irish places are linked with Red Branch Champions, Finn, and old deities remembered as fairies with the same names and attributes.
The passage identifies hills and a mountain with divine presence, including a temple of the British Zeus and a British Olympus that is the court and palace of ancient gods.
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estonian
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country CANTO XI / THE LOSS OF THE SWORD / CANTO XII / THE FIGHT WITH THE SORCERER'S SONS; lines 2783-2886 confidence: high
People gather at the sacred hill of Taara for a festival, but the king remains absent; summer fades into autumn while Kalevide sleeps and dreams of a better sword forged in an underground smithy.
Kalevide dreams of a better sword forged in an underground smithy inside a great mountain at the middle point of the earth, with its peak lost in the clouds.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country SLYBOOTS. / THE GOLD-SPINNERS. / SECTION II / THE WOOD OF TONTLA.; lines 6765-6841 confidence: medium
The old man advises the runaway boy to follow the sunrise direction; after seven years he will see a great mountain reaching the clouds and find his future fortune there.
The promised destination is a great mountain whose summit reaches to the clouds, where the boy will find his future fortune.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country SLYBOOTS. / THE GOLD-SPINNERS. / SECTION II / THE WOOD OF TONTLA.; lines 6843-6934 confidence: medium
The boy travels for several years without his provisions failing, becomes a strong youth, and sees a lofty mountain that seems to reach the clouds.
The youth approaches a mountain that seems to reach the clouds and spends three days ascending and three days descending it.
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finnish karelian
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 20223-20369 confidence: medium
Ilmarinen says Louhi carried the Sampo and colored lid to Pohyola, hid them in a copper mountain secured by nine locks, and that roots grow around and beneath the hiding-place.
The Sampo is hidden in a copper or stone mountain and secured by nine locks, with roots extending beneath and around it.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 24128-24317 confidence: medium
The alder answers that the Sun and golden Moon are hidden or sleeping in the stone-berg and copper-bearing mountain of Pohyola; Wainamoinen says he will go to Northland and bring them back.
The Sun and Moon are said to be sleeping or hidden in the stone-berg and copper-bearing mountain of Pohyola.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 24128-24317 confidence: medium
The alder answers that the Sun and golden Moon are hidden or sleeping in Pohyola's stone-berg and copper-bearing mountain; Wainamoinen says he will go to Northland and bring them back.
The alder states that the Sun and Moon are hidden or sleeping in the stone-berg and copper-bearing mountain of Pohyola.
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islamicate folklore
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 2842-2935 confidence: medium
The pilot says they are lost, identifies the dark mass as the Black Mountain, and explains that its adamant draws iron and nails from ships so that they sink.
The Black Mountain dominates the seascape, draws ships to destruction, and has a dome and statue on its summit that determine the fate of vessels.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 4476-4585 confidence: medium
Serendib is placed on the equinoctial line with equal days and nights; its chief city lies in a valley formed by the highest mountain in the world, in the island’s middle.
Sindbad ascends the summit of the highest mountain in the world, a central island mountain identified as Adam’s place of banishment from Paradise.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 4476-4585 confidence: medium
Serendib is described as on the equinoctial line; its chief city lies by a valley formed by the highest mountain in the world. Sindbad ascends the summit, associated with Adam's banishment from Paradise, and notes rubies, rare plants, pearls, and diamonds.
Sindbad ascends the summit of the mountain described as the highest in the world, and the summit is tied to Adam's banishment from Paradise.
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native american northwest coast
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The Mythology of the Bella Coola Indians BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 51 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 55 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 59; lines 4111-4212 confidence: medium
The Alqla’xl tradition names Isyt’yot, Xémxé’mtEnEm, Snuxnata’ls, and Nuqai’tsta as sent down to SqtsL; it describes the raven-box house, posts representing men, a raven design, ancestral identity, and Nuqai’tsta’s marriage to the son of SEmsiuta’k-as.
The Alqla’xl figures are sent down to SqtsL, and Alk’ala’lis with his brothers are sent down from heaven to Skoldo’k‘L.
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The Mythology of the Bella Coola Indians OF NORTHERN BRITISH COLUMBIA. 23 / PLATES VII-XII. / CONE NESE / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 2; lines 2292-2388 confidence: medium
In the beginning, the mountains were very high human beings and made the world uninhabitable. Qama‘its made war on them, defeated them, and made them smaller; during the fight she broke off the nose of the mountain Yulyule’mi near Nut!n’l.
The mountains were once very high human beings who made the world uninhabitable; Qama‘its defeated them and made them smaller.
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The Mythology of the Bella Coola Indians TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 333 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 335 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 339 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 341; lines 19937-20029 confidence: low
High mountains are the residence of the Old Man, who makes rain or snow; others say an old woman makes rain and snow. Coyote’s house is in a glacier or in the upper world, described as a prairie on a steep-sided plateau.
High mountains are the Old Man’s residence, and Coyote’s house is located in a glacier or the upper world.
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native american plateau
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Myths of the Modocs CHARACTERS / THE STAR BROTHERS / CHARACTERS / MYTHS OF THE MODOCS 97; lines 5195-5297 confidence: high
Tutats falls outside the fire, but Tekewas pushes him into it, and he is burned up.
Tutats is burned, his heart is removed from the fire and becomes Mount Shasta; the mother says the mountain will live always and help later people gain wisdom, speech, and bravery. Four other hearts become mountains.
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Myths of the Modocs MYTHS OF THE MODOCS 131 / MYTHS OF THE MODOCS 133 / MYTHS OF THE MODOCS 135 / MYTHS OF THE MODOCS 137; lines 7140-7239 confidence: high
Each evening the grandmother calls to Wus and asks the earth for his mind; she tells him to go again to the great mountain, which gave him power as a child and will give him strength and mind.
Wus is told to go to the great mountain for strength and mind, lies on the head of Wewekeni where living things get their mind, asks for power and flesh, and regains his mind.
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Myths of the Modocs MYTHS OF THE MODOCS 23 / MYTHS OF THE MODOCS 25 / ISIS AND YAULILIK'S DAUGHTERS / CHARACTERS; lines 1864-1961 confidence: low
Isis comes to the top of a mountain where the sky came to the ground.
Isis reaches the top of a mountain described as the place where the sky came to the ground.
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native american southeast
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Myths of the Cherokee III--NOTES TO THE HISTORICAL SKETCH / SYNONYMS / IV--STORIES AND STORY TELLERS / V--THE MYTHS; lines 11421-11517 confidence: medium
Birds fail to find dry land; Great Buzzard flies low over the soft earth, and his wings make valleys where they strike and mountains where they rise, until the animals call him back.
The Great Buzzard's wing strokes create valleys and mountains while the earth is still soft.
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Myths of the Cherokee SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION / VI--NOTES AND PARALLELS TO MYTHS; lines 21100-21188 confidence: medium
Kuwâ'hi, 'The Mulberry place,' is a high peak in the Great Smoky Mountains, and the bears have a townhouse under it.
Kuwâ'hi is a high mountain peak, and the bears are said to have a townhouse under it.
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Myths of the Cherokee WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION; lines 16468-16551 confidence: medium
At the mountain, the guides lead the people into a cave like a great door; inside are open country, a town with houses in two rows, prepared dwellings for newcomers, another town above, and the Thunders at the top.
The hidden town is inside the mountain, another town is said to be above it, and the Thunders live at the top.
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arctic inuit
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The Eskimo about Bering Strait TRADITIONAL SHOWERS OF ASHES / ANIMAL SYMBOLISM / SCOPE OF ALASKAN FOLKLORE / FLOOD LEGENDS FROM ST MICHAEL; lines 27492-27509 confidence: medium
The legend says that in the first days the earth was flooded except for a very high mountain in the middle, and that water from the sea covered all land except the mountain top.
The only land not covered is the top of a very high mountain in the middle, and animals survive by going up the mountain side.
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The People of the Polar North: A Record ELIAS, A WEST GREENLANDER / THE BOY WHO WENT TO THE LAND OF SPIRITS / A WEST GREENLANDIC STORY-TELLER / THE TWO BROTHERS; lines 12975-13147 confidence: medium
Poulineq flies inland to a high sharp-peaked mountain, alights on the peak, and spins around on one foot.
Both brothers reach a sharp or awl-shaped mountain peak; Poulineq uses the peak as a vantage point to see the distant house, and Ilimageq reaches the same peak while searching for him.
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celtic irish
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The Voyage of Bran, Son of Febal, to the Land of the Living CHAPTER X / PHCENIX / CHAPTER XI / CLASSIC ACCOUNTS OF THE HAPPY OTHERWORLD; lines 8345-8441 confidence: medium
The passage says the Odyssey also knows a region set apart for immortal beings, as the sid are set apart for the Tuatha De Danann; in Greek as in Irish belief this region is associated with mountains. Olympus is described as unshaken by winds, untouched by rain and snow, surrounded by clear cloudless air and white light, and inhabited by blessed gods.
The passage says the Greek region set apart for immortal beings is definitely associated with mountains and localized on Olympus.
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The Voyage of Bran, Son of Febal, to the Land of the Living CHAPTER X / PHCENIX / CHAPTER XI / CLASSIC ACCOUNTS OF THE HAPPY OTHERWORLD; lines 9351-9441 confidence: medium
The passage lists points of agreement between Ireland and Homeric Greece: island Elysium, mountain home of the gods, Elysium reserved for favoured mortals through divine relationship or caprice, amorous goddesses, the mortal not dying, deathlessness, absence of ethical or philosophical ideal, and simple sensuous delights.
The passage lists the mountain home of the gods among the features where Irish accounts and Homeric Greece overlap.
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confucian
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The Li Ki, Books XI-XLVI (The Sacred Books of China: The Texts of Confucianism, Part IV; Sacred Books of the East, Vol. 28) BOOK XX. Al FA / BOOK XXI. At fi / BOOK XXIV. AI KUNG WAN / BOOK XXV. KUNG-NI YEN KU; lines 10995-11116 confidence: medium
Pure bright character is likened to a spiritual being and receives premonitions; Heaven sends rains and hills produce clouds; cited Poetry says southern hills touch the skies and a Spirit descended to give birth to the sires of FQ and Shan.
A cited Poetry passage says the southern hills touch the skies and that a Spirit descended from them to earth and gave birth to the sires of FQ and Shan.
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The Yi King (I Ching) (Sacred Books of the East, Vol. 16) CH. II, INTRODUCTION. 21 / CH. III. INTRODUCTION. 29 / CH, III, INTRODUCTION. 31 / CH. UT. INTRODUCTION. 5; lines 2428-2576 confidence: low
Hexagram Ta Khu combines heaven in the midst of a mountain; the superior man stores the words and conduct of former men, while the commentary says this image is not real but can be conceived for symbolism.
The twenty-sixth hexagram is described as heaven in the midst of a mountain, though the commentary immediately marks this as an image conceivable for symbolism rather than literal reality.
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hawaiian
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Hawaiian Folk Tales: A Collection of Native Legends HIKU AND KAWELU / LOCATION OF THE LUA O MILU / LONOPUHA; OR, ORIGIN OF THE ART OF HEALING IN HAWAII / KAPEEPEEKAUILA; OR, THE ROCKS OF KANA; lines 1449-1584 confidence: high
Hakalanileo mourns Hina and cannot regain her, for “the ridge of Haupu grew till it reached the heavens.”
Haupu grows until it reaches the heavens and is repeatedly described as measurelessly high, preventing Hakalanileo from recovering Hina.
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Hawaiian Folk Tales: A Collection of Native Legends MYTH OF THE HILU / THE HOU, OR SNORING FISH / THE END / GLOSSARY OF HAWAIIAN WORDS; lines 7380-7675 confidence: medium
“Pali-uli (the blue mountain), the primeval home of mankind.”
The glossary defines Pali-uli, the blue mountain, as the primeval home of mankind.
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mangaian
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Myths and Songs from the South Pacific THE BEGINNING OF ALL THINGS. / IMAGINARY REPRESENTATION OF VATEA. / DRAMATIC SONG OF CREATION. / BODY. SPIRIT.; lines 1553-1683 confidence: high
Mangaia emerges into daylight and becomes the center of the universe; its central hill is designated Rangimotia, the center of the heavens.
Mangaia becomes the center of the universe, and its central hill Rangimotia is glossed as the center of the heavens.
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Myths and Songs from the South Pacific USED BY THE CHIEF RAOA AND HIS CLAN. / CHAPTER VIII. / THE UNIVERSE, ACCORDING TO THE IDEAS OF THE NATIVES OF / MANGAIA.; lines 7701-7799 confidence: medium
Another version has ghosts lingering on the cliff until a mountain springs up; they ascend by the spears and clubs that killed them, leap into the blue expanse, and become special winter or dry-season clouds.
A mountain springs up at the ghosts' feet and provides the route by which they ascend before leaping into the expanse.
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nahua
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Rig Veda Americanus: Sacred Songs of the Ancient Mexicans CONTENTS. / LIST OF ILLUSTRATIONS. / INTRODUCTION. / RIG VEDA AMERICANA; lines 770-930 confidence: medium
The hymn says Chimalipan's labor was on Coatepec, that the child ripened into age on the mountain, and that the earth was shaken as he became a man.
The hymn places Chimalipan's labor on Coatepec, and the notes identify it as the Serpent Mountain associated with the myth of Huitzilopochtli's mother.
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Rig Veda Americanus: Sacred Songs of the Ancient Mexicans INTRODUCTION. / RIG VEDA AMERICANA / GLOSSARY. / INDEX.; lines 2541-2816 confidence: medium
Place entries include Chicomoztoc as the seven caves, Coatepec as sacred serpent mountain, Mixcoatl's hill, Mixcoatepec as a mountain, Tamoanchan and its houses, and Tzatzitepec as the hill of proclamation.
The index lists Coatepec as the sacred serpent mountain, Mixcoatepec as a mountain, Mixcoatl's hill, and Tzatzitepec as the hill of proclamation.
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nahua maya inca
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The Myths of Mexico & Peru CHAPTER PAGE / LIST OF ILLUSTRATIONS / CHAPTER I: THE CIVILISATION OF MEXICO / CHAPTER II: MEXICAN MYTHOLOGY; lines 3330-3418 confidence: medium
Tepeyollotl is translated as Heart of the Mountain and connected with seismic disturbances and earthquakes.
Tepeyollotl means Heart of the Mountain and is associated with earthquakes, earth, jaguar, and echoes moving between mountains.
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The Myths of Mexico & Peru LIST OF ILLUSTRATIONS / CHAPTER I: THE CIVILISATION OF MEXICO / CHAPTER II: MEXICAN MYTHOLOGY / CHAPTER III: MYTHS AND LEGENDS OF THE ANCIENT MEXICANS; lines 3806-3893 confidence: medium
The deer deities raise a high cliff over the water, build palaces, lay a copper axe edge upward on the summit, and the heavens rest on it at the Place where the Heavens Stood.
The deer deities raise a high cliff over the water, place a copper axe on its summit, and the heavens rest on the axe at the Place where the Heavens Stood.
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sikh
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 SIKH. / Chapter XII / Chapter XIII / Chapter XIV; lines 12574-12686 confidence: medium
Guru Nanak arrives at Mount Sumer, meets many renowned Sidhs, makes obeisance, sits, and is asked where he has come from and the state of Hindustan.
Nanak arrives at Mount Sumer and encounters many renowned Sidhs in an assembly that becomes a doctrinal dialogue.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 THE SIKH RELIGIO / Chapter XI / SIKH. / Chapter XII; lines 11535-11724 confidence: high
The passage says gems arose from water when Meru was made the churning staff, and that gods appointed the sixty-eight pilgrimage places and holy days.
The passage and note describe gems arising from water when Meru or Mandara serves as a churning staff in the ocean, supported by Vishnu's tortoise form.
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zuni
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Zuni Folk Tales THE MAIDEN OF THE YELLOW ROCKS / THE FOSTER-CHILD OF THE DEER / THE BOY HUNTER WHO NEVER SACRIFICED TO THE DEER HE HAD SLAIN: / OR THE ORIGIN OF THE SOCIETY OF RATTLESNAKES; lines 4935-5045 confidence: medium
The maiden says they are near the journey's end, that she knows the way, and that the waters will cast their house high onto the smooth shores of the mountain where the Sun enters.
The journey ends at a mountain identified as where the Sun enters, with a doorway and ladder into the Sun-father's domain.
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Zuni Folk Tales THE PINNACLES OF THUNDER MOUNTAIN 344 / INTRODUCTION / THE TRIAL OF LOVERS: / THE YOUTH AND HIS EAGLE; lines 1473-1577 confidence: medium
The Eagle and youth reach the great opening in the zenith of the sky, enter the sky-world, and land on the Mountain of Turquoises, whose blue light colors the sky.
The pair land in the sky-world on the summit of the Mountain of Turquoises, whose blue light is said to color the sky.
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andamanese
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On the Aboriginal Inhabitants of the Andaman Islands PLATE III. / ANDAMANESE CHIEF, WITH BOW AND ANDAMANESE MAN AND WOMAN, SHOWING / ARROWS. PROFILES. / BARREN ISLAND VOLCANO (HEIGHT, I.OI5 FEET); lines 3162-3315 confidence: medium
Saddle Peak is called Pu'luga Id'kd hang-, glossed as 'Creator his mouth'; it is linked to size, inaccessibility, a large ravine, and a belief that it was Pu'luga's residence before the deluge.
Saddle Peak is named as the Creator's mouth and reported as Pu'luga's residence prior to the deluge.
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caucasian
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Caucasian Folk-Tales A TATAR VARIANT 243 / A TATAR VARIANT 245 / A TATAR VARIANT 247 / GEORGIAN VARIANT 249; lines 10618-10693 confidence: medium
A huge mountain rolls up with an iron house inside, and Christ locks the already chained Amiran in the iron house.
A huge mountain with an iron house inside rolls up, and Christ locks the chained Amiran within it.
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celtic welsh
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The Mabinogion GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED / THE DREAM OF MAXEN WLEDIG; lines 8142-8238 confidence: medium
Maxen dreams of journeying along the river valley toward its source, reaching the highest mountain in the world, crossing it, and seeing fair regions and rivers descending to the sea.
The dream route reaches the highest mountain in the world, as high as the sky, and crossing it leads to especially fair regions and onward travel.
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christian apocrypha
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER VII. / CHAPTER VIII. / CHAPTER IX. / CHAPTER X.; lines 10081-10223 confidence: medium
Thecla goes to Seleucia, enlightens many, is conducted by a bright cloud, stays outside the idolatrous city, and is led by the cloud into the mountain Calamon or Rodeon, where she endures temptations of the devil with Christ's help.
A bright cloud conducts Thecla's journey and leads her into a named mountain where she remains for religious trials, teaching, and healing.
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fijian
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Tales from Old Fiji HOW THE TONGANS CAME TO FIJI / CAME TO FIJI 21 / CAME TO FIJI 23 / CAME TO FIJI 25; lines 2967-3040 confidence: medium
The Great Serpent dwells on the hill of Kau-vandra in Great Fiji, gives the surrounding country to his chosen tribe, and the tribe builds a safe town on a high hill.
The Great Serpent dwells on the hill of Kau-vandra, and the chosen tribe builds a safe town on a high hill associated with his gift of land and presence.
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filipino
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Philippine Folk Tales TINGUIAN / IGOROT / WILD TRIBES OF MINDANAO / CHRISTIANIZED TRIBES; lines 4143-4298 confidence: low
A wooded island has white monkeys serving a Princess who lives in the center of the mountain; chanting and singing of Bantugan's wife's waiting-girls can be heard on the mountain side.
The passage describes a Princess living in the center of a mountain, served by white monkeys, with attendants of Bantugan's wife heard singing on the mountain side.
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gnostic
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Fragments of a Faith Forgotten SOME FORGOTTEN SAYINGS. 593 / SOME FORGOTTEN SAYINGS. / SOME FORGOTTEN SAYINGS. 595 / SOME FORGOTTEN SAYINGS. 597; lines 29136-29222 confidence: high
“My mother, the Holy Spirit” takes the speaker by one hair and carries him to “the great mountain Tabor”; the note says hairs may symbolize Upanishadic nadis and the mountain is the way up to spiritual regions.
The Holy Spirit as mother carries the speaker by a hair to the great mountain Tabor; the editor describes the mountain as the way up to spiritual regions.
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guiana amerindian
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An Inquiry into the Animism and Folk-Lore of the Guiana Indians MYTHS AND FOLK-TALES / ILLUSTRATIONS / WOEKS OF REFERENCE / BOTH) WORKS OF BEFEBENCE 115; lines 1759-1846 confidence: medium
Pia and his mother travel, fish, and seek fruits; when she becomes weary, Pia carries her to the heights of Eoraima/Roraima as her resting place.
Roraima becomes the abiding place of Pia's mother, and Mount Zabang is the dwelling of the great Spirit Makunaima.
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inuit
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Tales and Traditions of the Eskimo SOCIAL ORDER, CUSTOMS, AND LAWS. / SOCIAL ORDER, CUSTOMS, AND LAWS. / RELIGION. / RELIGION.; lines 2163-2237 confidence: medium
Earth and sea rest on pillars and cover an underworld accessible from sea and mountain clefts; an upper world lies above; the solid blue sky vaults like an outer shell and may revolve around a high northern mountain; the upper world contains mountains, valleys, and lakes.
The sky is said by some to revolve around a far northern mountain-top, and the upper world may be identical with the mountain around whose top the sky circles.
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malagasy
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Madagascar Before the Conquest: The Island, the Country, and the People MALAGASY PLACE-NAMES. I13 / MALAGASY PLACE-NAMES. I15 / MALAGASY PLACE-NAMES. II7 / MALAGASY PLACE-NAMES. II9; lines 5171-5237 confidence: medium
The passage states that height involves mystery and dread; it lists names glossed as God's-hill, God's-rock, Sky-pointing, and Not-in-the-sky, and notes Malagasy use of Zanahary and Andriamanitra for things not understood.
Mountain names include God's hill, God's rock, God's-hill or town, sky-pointing, and not-in-the-sky, and the passage explicitly links height with mystery and dread.
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maya quiche
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The Popol Vuh THE FIRST BOOK / THE MYTH OF VUKUB-CAKIX / THE SECOND BOOK / THE THIRD BOOK; lines 524-594 confidence: medium
Tulan brings cold, famine, and confounded speech; under Tohil, the people depart, endure hardships, climb mountains, pass through a miraculously divided sea, reach Hacavitz, and see the first weak sun as celestial bodies are established.
The migrants reach the mountain Hacavitz because they had been instructed that they would see the sun there; the sun appears and celestial bodies are established.
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native american northeast woodlands
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Seneca Fiction, Legends, and Myths BXWITI'J / S2K?S1 LEGENDS 683 / BKWITTJ / BIWITTJ; lines 31454-31557 confidence: medium
A stranger tells the old man to accompany him and leads him to the stranger's tribe on very lofty mountains; these are the Eagle people, who appear as men and welcome him kindly.
The old man and later the disbeliever travel to the Eagle people, whose land is on the top of very lofty mountains.
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norse
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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
Northern giants are compared with Titans; Atlas is said to become a mountain, and the Riesengebirge are said to be formed from giants whose movements shed snow as avalanches.
The passage compares Atlas becoming a mountain with Northern beliefs that mountains were formed from giants.
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samoan
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Samoa, A Hundred Years Ago And Long Before CHAPTER XVII. / WARS. / CHAPTER XVIII. / THE HEAVENS, AND THE HEAVENLY BODIES.; lines 5023-5104 confidence: high
People were said to go up and down to the heavens by a sky-reaching mountain, dense smoke column, and trees, including a ladder-like tree with insect sections and branches swung by wind into the heavens.
The passage lists a mountain reaching the skies, a smoke column taking people upward, and a tree ladder that leads into the heavens after insect obstacles and wind movement.
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siberian
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Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia INTRODUCTION. / I. TALES OF THE TUNDRA YUKAGHIR.1 / II. TALES OF THE LAMUT.1 / III. KOLYMA TALES.; lines 1475-1592 confidence: medium
An only daughter, described as active and clever, is carried by a whirlwind to the mountains and left beside a large rock extending from the ground up to heaven.
The girl is left near a rock extending from the ground up to heaven and uses lines and climbing hooks so that she and the other girls can climb it.
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tongan
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Tongan Myths and Tales THE ORIGIN OF ISLANDS / THE ORIGIN OE TANOA ISLAND 71 / THE ORIGIN OE NUKUNAMU ISLAND 72 / THE ORIGIN OF KAO ISLAND 73; lines 4645-4679 confidence: low
Kao is said to have been taken from neighboring Tofua, which was formerly so high it could be seen from Samoa and Tuahivavalu.
The mountain is described as exceptionally high, visible from distant places, and central to the origin of Kao Island.
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