Motif
Culture Hero
culture_hero
A motif of the Culture Hero and Founder family, within the sub-family Unspecified Culture-Hero Figure. Every row below is a tagged passage; each rests on a quote in its source text.
3,227 occurrences
102 traditions
native american plains (462) · native american northwest coast (185) · greek (164) · hindu (152) · roman (125) · australian aboriginal (112) · native american plateau (105) · native american southwest (91) · finnish karelian (74) · celtic (69) · native american northeast woodlands (66) · greek roman (63) · persian (61) · celtic irish (56) · native american california (56) · maori (55) · inca (53) · confucian (52) · norse (51) · guiana amerindian (46) · mangaian (45) · oceanic (45) · germanic (41) · melanesian (40) · native american great lakes (39) · arctic inuit (37) · tibetan buddhist (36) · estonian (35) · navajo (35) · mongol (34) · tongan (33) · egyptian (32) · nahua maya inca (29) · zoroastrian (29) · finnic (26) · hawaiian (25) · mesopotamian (25) · islamic (24) · japanese (24) · korean (24) · andamanese (23) · malay (22) · shinto (21) · fijian (20) · micronesian (20) · buryat mongol (18) · hopi (18) · siberian (18) · slavic (18) · buddhist (16) · filipino (16) · native american southeast (16) · ekoi (13) · samoan (13) · zuni (13) · african bantu (12) · hermetic (12) · taoist (12) · jewish pseudepigrapha (11) · ainu (10) · ganda (9) · indigenous australian (8) · armenian (7) · celtic welsh (7) · daoist (7) · inuit (7) · sikh (7) · vietnamese (7) · maya (6) · amazonian (5) · caucasian (5) · gnostic (5) · jewish christian (5) · malagasy (5) · fjort (4) · hausa (4) · san (4) · temne (4) · african akan (3) · chaco amerindian (3) · comparative (3) · kimbundu (3) · yoruba (3) · akan (2) · arthurian (2) · ethiopian christian (2) · islamicate folklore (2) · jain (2) · khoekhoe (2) · maya quiche (2) · shan (2) · zulu (2) · aboriginal australian (1) · afro caribbean (1) · bavili (1) · biblical (1) · burmese (1) · georgian (1) · khoisan south african (1) · kikuyu (1) · nahua (1) · xhosa (1)
native american plains
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Blackfoot Lodge Tales ADVENTURES OF BULL TURNS ROUND / ZS STORIES OF ADVENTURE / KUT-O'-YIS / KUT-0 -YIS 31; lines 1670-1753 confidence: medium
Kut-o'-yis observes no food in the old people's lodge and plenty at another lodge; the old woman explains that the son-in-law gives them nothing and says their pis'kun is by the river.
After rapid maturation, Kut-o'-yis learns that the old people are hungry and abused, organizes weapon-making, and kills a buffalo for food.
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Blackfoot Lodge Tales I08 STORIES OF ANCIENT TIMES / ORIGIN OF THE I-KUN-UH -KAH-TSI IO9 / ORIGIN OF THE MEDICINE PIPE / ORIGIN OF THE MEDICINE PIPE. II 5; lines 5014-5076 confidence: medium
Thunder says he is powerful, lives there in summer, goes south with the birds in winter, gives the man his medicine pipe, and instructs the man and people to pray with it in spring because Thunder brings rain that ripens berries and makes things grow.
After the man receives Thunder's pipe and instructions, the passage states that the people got the first medicine pipe in this way.
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Blackfoot Lodge Tales INDEX / INDEX / INDEX / INDEX; lines 13013-13143 confidence: medium
“Old Man” with subentries including “makes first weapons,” “makes fire sticks,” “sleeps, hill where,” and “Old Man's predictions.”
The index attributes making the first weapons and making fire sticks to Old Man.
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Blackfoot Lodge Tales KUT-O'-YIS / KUT-0 -YIS 31 / KUT-0 -YIS 33 / KUT-O'-YIS 35; lines 1841-1938 confidence: high
Kut-o'-yis asks the old women where more people live; they direct him to the point of rocks on Sun River, where there is a pis'kun, and he travels there and enters an old woman's lodge.
Kut-o'-yis repeatedly asks where people live, goes toward warned dangers, and the narrator says his business is to kill off all bad things.
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Blackfoot Lodge Tales KUT-O'-YIS / KUT-0 -YIS 31 / KUT-0 -YIS 33 / KUT-O'-YIS 35; lines 1940-2003 confidence: medium
"The man-eater was the seventh and last of the bad animals and people who were destroyed by Kut-o'-yis."
The passage states that the man-eater is the seventh and last of the bad animals and people destroyed by Kut-o'-yis.
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Blackfoot Lodge Tales ORIGIN OF THE MEDICINE PIPE. II 5 / THE BEAVER MEDICINE / THE BEAVER MEDICINE IIQ / THE BEAVER MEDICINE 121; lines 5240-5326 confidence: medium
The narrator states that people had not killed one another before this and that this was the first man ever killed in war.
The narrative states that the killed man was the first person ever killed in war and that later people killed and scalped dead enemies after this precedent; coup is counted on the body.
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Blackfoot Lodge Tales RELIGION 265 / RELIGION 267 / RELIGION 269 / RELIGION 271; lines 11123-11207 confidence: medium
Some Blackfeet say a great womb originally contained the progenitors of all animals, including Old Man; the animals quarrel over who will be first born, the womb bursts, Old Man jumps first to the ground, and mutual names of Old Man and Young Brothers are assigned.
Some Blackfeet are reported to say that a great womb contained the animal progenitors and Old Man; the womb bursts, Old Man is born first, and he names the animals as younger brothers.
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Blackfoot Lodge Tales RELIGION 265 / RELIGION 267 / RELIGION 269 / RELIGION 271; lines 11123-11207 confidence: high
The narrator introduces another creation account as essentially an Algonquin myth told by most tribes of that stock from the Atlantic to the Rocky Mountains, with heroes variously named, and then gives the Blackfoot version.
All land is covered with water; Old Man directs animals to dive for mud; muskrat brings up mud; Old Man forms the world and makes people.
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Blackfoot Lodge Tales SCARFACE 95 / SCARFACE 97 / SCARFACE 99 / SCARFACE 103; lines 4544-4669 confidence: medium
The woman is glad; the couple marry and make the first Medicine Lodge as the Sun had said; the Sun gives them great age and freedom from sickness.
The Sun's instruction and approval are linked to making the first Medicine Lodge.
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Blackfoot Lodge Tales SCARFACE 99 / SCARFACE 103 / I08 STORIES OF ANCIENT TIMES / ORIGIN OF THE I-KUN-UH -KAH-TSI IO9; lines 4773-4882 confidence: medium
At sunrise the group packs and travels to a wonderful camp near the pis'kun, sees lodges of Bear, Fox, Badger, and Wolf bands, and pitches by the Wolf band whose chief is related to the meat-giving young man.
Animal-named chiefs and bands, especially Raven and Kit-fox, provide medicines, songs, dances, and institutional instructions for the I-kun-uh-kah-tsi/Raven carriers.
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Blackfoot Lodge Tales SCARFACE 99 / SCARFACE 103 / I08 STORIES OF ANCIENT TIMES / ORIGIN OF THE I-KUN-UH -KAH-TSI IO9; lines 4884-4930 confidence: medium
The Bear declares the Bear strongest and bravest, wears bear-claw and bear-fur regalia, sings and dances, and gives the man powerful medicine with instructions to teach the song and dance.
The man receives medicines and ritual knowledge from multiple sources and then conveys them to the chiefs and selected young men of the main camp.
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Blackfoot Lodge Tales STORIES OF OLD MAN / THE BLACKFOOT GENESIS / THE BLACKFOOT GENESIS I4I / THE BLACKFOOT GENESIS I43; lines 5992-6045 confidence: high
People cut strips of green hide, tied stones in the middle to make large mauls, and killed buffalo by breaking their skulls.
Old Man makes people, teaches practical knowledge, and leaves visible body and sliding marks in named places.
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Blackfoot Lodge Tales THE BLACKFOOT GENESIS I4I / THE BLACKFOOT GENESIS I43 / THE DOG AND THE STICK / THE DOG AND THE STICK I47; lines 6128-6178 confidence: high
The people drive buffalo toward the pis'kun, but a raven repeatedly flaps, croaks, and turns them away; Old Man then knows the raven had kept the buffalo cached.
Old Man changes into a beaver and feigns death so that the raven approaches; he then captures the raven who had blocked the buffalo drive.
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Blackfoot Lodge Tales THE BLACKFOOT GENESIS I4I / THE BLACKFOOT GENESIS I43 / THE DOG AND THE STICK / THE DOG AND THE STICK I47; lines 6128-6178 confidence: high
Old Man says, "I cannot die" and "I made the mountains," also saying he made the prairies and rocks and ordering the raven to go home and hunt when hungry.
Old Man says he cannot die, is chief of all peoples and tribes, and made the mountains, prairies, and rocks.
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Blackfoot Lodge Tales THE BLACKFOOT IN WAR 253 / THE BLACKFOOT IN WAR 255 / RELIGION / RELIGION 257; lines 10526-10607 confidence: medium
Old Man is described as a mixture of opposite attributes: powerful but sometimes impotent, wise but sometimes helpless, helped by animals, sympathetic to people but also maliciously trick-playing.
Old Man is associated with creation stories, power, wisdom, helplessness, animal aid, sympathy for people, and malicious tricks.
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Blackfoot Lodge Tales THE ELK / OLD MAN DOCTORS / OLD MAN DOCTORS I63 / THE ROCK; lines 6784-6847 confidence: medium
Old Man made the young bull bats' mouths wide and pinched off their bills; "That is the reason they look so to-day."
Old Man alters young bull bats' mouths and bills, and the narration says this explains why they look that way today.
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Blackfoot Lodge Tales THE GHOSTS BUFFALO I33 / STORIES OF OLD MAN / THE BLACKFOOT GENESIS / THE BLACKFOOT GENESIS I4I; lines 5908-5989 confidence: high
People have flint knives; Old Man makes punk from rotten driftwood, prepares hard wood, and teaches fire-making with fire sticks for cooking animal flesh.
Old Man creates or animates people and buffalo, gives subsistence instructions, and shows people how to obtain food and shelter.
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Blackfoot Lodge Tales THE GHOSTS BUFFALO I33 / STORIES OF OLD MAN / THE BLACKFOOT GENESIS / THE BLACKFOOT GENESIS I4I; lines 5908-5989 confidence: high
People have flint knives; Old Man makes punk from rotten driftwood, prepares hard wood, and teaches fire-making with fire sticks for cooking animal flesh.
Old Man prepares materials for fire-making, teaches the use of fire sticks, and instructs people to cook animal flesh before eating.
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Blackfoot Lodge Tales THE GHOSTS BUFFALO I33 / STORIES OF OLD MAN / THE BLACKFOOT GENESIS / THE BLACKFOOT GENESIS I4I; lines 5908-5989 confidence: high
Old Man travels north with animals that understand and serve him; at the Porcupine Mountains he makes mud images of people and clay images of buffalo, breathes on them, and they become living beings.
Old Man creates buffalo as food and teaches people to use rock piles, hiding, and a cliff drive to kill them, followed by cutting meat and using hides.
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Blackfoot Lodge Tales THE GHOSTS BUFFALO I33 / STORIES OF OLD MAN / THE BLACKFOOT GENESIS / THE BLACKFOOT GENESIS I4I; lines 5908-5989 confidence: high
Old Man travels north with animals that understand and serve him; at the Porcupine Mountains he makes mud images of people and clay images of buffalo, breathes on them, and they become living beings.
Old Man makes mud images of people and clay images of buffalo, breathes on them, and they become living beings.
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Blackfoot Lodge Tales THE LOST WOMAN I9 / THE LOST WOMAN 21 / ADVENTURES OF BULL TURNS ROUND / ZS STORIES OF ADVENTURE; lines 1576-1590 confidence: high
Bull Turns Round tells his father what happened; on learning the people are starving, he fills his mouth with feathers, blows them out, and buffalo run in every direction.
Bull Turns Round learns the people are starving, blows feathers from his mouth, buffalo appear, and he directs the people to chase them as food.
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Blackfoot Lodge Tales THE BEAVER MEDICINE / THE BEAVER MEDICINE IIQ / THE BEAVER MEDICINE 121 / THE BEAVER MEDICINE 123; lines 5329-5384 confidence: high
Api-kiinni says the beaver's teaching will benefit the people and their children; the beaver gave him seed, told him to plant it every year, and instructed that the plant be smoked when asking the beaver for help.
The beaver gives Api-kiinni seed, instructs yearly planting, and the narrator says this plant is Indian tobacco received by the Blackfeet from the beaver.
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Blackfoot Lodge Tales THE BLACKFOOT OF TO-DAY SQQ / INDEX / INDEX / INDEX; lines 12586-12736 confidence: low
Index entries list “First killing in war,” “first medicine pipe,” “first people,” “first pis'kun,” “first scalping,” “first shelter to sleep under,” and “first stone knives.”
The index lists multiple entries beginning with “First,” including first medicine pipe, first pis'kun, first shelter, and first stone knives.
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Blackfoot Lodge Tales THE BLACKFOOT GENESIS / THE BLACKFOOT GENESIS I4I / THE BLACKFOOT GENESIS I43 / THE DOG AND THE STICK; lines 6048-6125 confidence: medium
The people are hungry; buffalo, antelope, deer, elk, and even rabbits cannot be found.
The hungry people pray to Old Man, and he sets out to find the missing game.
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Blackfoot Lodge Tales THE GHOSTS' BUFFALO / THE GHOSTS BUFFALO I33 / STORIES OF OLD MAN / THE BLACKFOOT GENESIS; lines 5746-5845 confidence: high
All animals, birds, people, and things made by Old Man heard, knew, and understood him when he spoke.
Old Man travels through the landscape creating landforms, rivers, animals, plants, and humans, and the passage identifies him as the one who made people.
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Blackfoot Lodge Tales THE GHOSTS' BUFFALO / THE GHOSTS BUFFALO I33 / STORIES OF OLD MAN / THE BLACKFOOT GENESIS; lines 5746-5845 confidence: high
Old Man makes and crosses the Milk River, rests on a hill, marks his body outline with stones, raises two large buttes called the Knees after stumbling, and builds the Sweet Grass Hills.
The passage explains visible stones, the Knees buttes, and the Sweet Grass Hills as results of Old Man's actions during travel.
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Blackfoot Lodge Tales THE GHOSTS' BUFFALO / THE GHOSTS BUFFALO I33 / STORIES OF OLD MAN / THE BLACKFOOT GENESIS; lines 5847-5905 confidence: high
The first people are poor and naked; Old Man shows them roots, berries, seasonal tree bark, and says the animals are their herds.
Old Man/Maker creates the people, provides knowledge of food and medicine, and makes and teaches hunting weapons.
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Blackfoot Lodge Tales THE ROCK / THE THEFT FROM THE SUN / THE FOX / OLD MAN AND THE LYNX; lines 6991-7064 confidence: medium
The nose warns that a bob-cat is coming, but Old Man keeps sleeping; the bob-cat eats all the roasted prairie-dogs and lies down on a flat rock.
After the bob-cat eats Old Man’s food, Old Man removes its tail, flattens its face, lengthens its body, and makes it small-bellied.
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Blackfoot Lodge Tales THE THEFT FROM THE SUN / THE FOX / OLD MAN AND THE LYNX / OLD MAN AND THE LYNX 173; lines 7067-7091 confidence: medium
Old Man catches a birch tree, which holds him while the wind whips him about; after he calls for the wind to blow gently, it goes down.
The birch tree keeps Old Man from being blown away; he then ornaments it by gashing it so it remains marked as seen today.
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Blackfoot Lodge Tales ZS STORIES OF ADVENTURE / KUT-O'-YIS / KUT-0 -YIS 31 / KUT-0 -YIS 33; lines 1756-1838 confidence: medium
Kut-o'-yis hides behind a buffalo carcass, instructs the old man to threaten the son-in-law, directs him to shoot back after being shot at, and the two men exchange shots four times before the old man asks for help.
Kut-o'-yis intervenes for the old man and the two old women, punishing those who mistreat or deprive them and providing access to food.
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Gros Ventre Myths and Tales CONTENTS. / INTRODUCTION. / MYTHS AND TALES. / ABSTRACTS.; lines 4047-4131 confidence: medium
An old man is mistreated by his son-in-law; a clot of blood becomes a child in a kettle, is swung around the tent, grows into Clotted-Blood, and kills the son-in-law.
Clotted-Blood kills the son-in-law who mistreated and threatened the old man.
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Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 1595-1656 confidence: medium
Crow returns alone, says he flew everywhere and saw no buffalo, and the passage states that the enclosure had been made in vain because Crow failed.
Crow fails to find buffalo, while Found-in-the-Grass brings buffalo into the enclosure and the passage says he satisfied the people's hunger.
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Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 1735-1805 confidence: medium
Clotted-Blood asks whether other people live in the land and says he will go visiting; the old man warns that travelers do not return and identifies the first dangerous place as a tree that kills everyone passing by.
Clotted-Blood sets out despite warnings, destroys the killing tree and wolf, and rescues or restores people trapped inside them.
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Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 1807-1877 confidence: high
Clotted-Blood is drawn toward the dish, turns into a down feather, lands behind the old woman, turns the dish toward her so she is consumed, then breaks and burns the dish.
Clotted-Blood kills the old woman with the lethal dish and the powerful Bull, and the crier says he has killed the dangers on the way and that the people are free again.
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Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 1879-1927 confidence: high
A crier says Clotted-Blood has killed the man with the swing and his supernatural animal and that the people are free again. The old woman then tells Clotted-Blood of another camp down the river and warns that the people there are powerful.
Clotted-Blood kills the man with the swing, the supernatural animal, and the sharp-legged kicker; the crier twice says the camp is free again.
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Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 1929-1992 confidence: medium
The father-in-law sends him for cherry-wood arrow sticks at a thicket guarded by four bears; Clotted-Blood kills them, makes a bundle with cherry sticks, bear fat, and bearskin thongs, and the old man is frightened.
Clotted-Blood kills four bears, defeats the adult Thunders with an arrow fixed in rock, and his action affects the continued presence of thunder and lightning.
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Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 2425-2492 confidence: medium
White-Stone shoots Bone-Bull behind, then in the mouth so the arrow goes to the heart; after killing him, White-Stone builds a fire and burns the body to ashes.
Bone-Bull keeps people afraid and indoors during daytime; White-Stone kills him, burns the body, and the people are described as free and happy.
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Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 651-696 confidence: medium
Nix'a't decides to make persons and animals, shapes men, women, and paired animals from earth, names tribes and animal kinds, sings and shouts three times, kicks the ground, and living pairs stand before him.
Nix'a't forms humans and paired animals from earth, names them, performs repeated singing and shouting, kicks the ground, and they become living pairs.
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Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 651-696 confidence: medium
The passage explains men's dark color through dark earth, says the world is called Turtle because Turtle helped make it, and says Nix'a't makes bows and arrows for men, teaches them, and gives the pipe to the haa'ninin/Gros Ventre.
Nix'a't makes bows and arrows for men, teaches their use, and gives the pipe to the Gros Ventre.
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Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 895-963 confidence: medium
As the buffalo run, Nix'a't throws out the bag's contents; the snow disappears, it becomes summer, and he returns the empty bag to the old woman, saying that was all he wanted.
Nix'a't releases hidden buffalo, kills a cow, brings selected buffalo parts to the boy, and the people see large herds the next morning.
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Mythology of the Blackfoot Indians AFRICA. / ASIA. / PHYSICAL ANTHROPOLOGY. / INDEX.; lines 19706-20324 confidence: medium
"Raven creating the world"; "Recovery of Daylight"; "Recovery of water".
The index explicitly lists Raven creating the world.
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Mythology of the Blackfoot Indians ANTHROPOLOGICAL PAPERS / OP THE / CONTENTS. / INTRODUCTION.; lines 1008-1096 confidence: medium
Mythical characters are described as firmly fixed in folk-thought and regarded as real; the passage lists Sun-Man, Moon-Woman, Morning-Star, Thunder, Scar-Face, Seven-Stars, the Pleiades, Otter-Woman, Elk-Woman, Old Man, Blood-Clot, Scabby-Round-Robe, Woman-who-Married-the-Star, and Woman-who-Married-the-Buffalo as most venerated and as contributors to the people's welfare.
The passage says the venerated mythical characters made important contributions to the welfare of the people and collectively sanction many practices and beliefs.
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Mythology of the Blackfoot Indians ANTHROPOLOGICAL PAPERS / OP THE / CONTENTS. / INTRODUCTION.; lines 539-650 confidence: medium
Old Man, or Napiw, is given first place in the collection, and Grinnell's collection is said to include additional adventures not found here.
Old Man/Napiw is the central figure of a major narrative group and is associated with creating earth, shaping land, transformations, seasonal bags, and origins of peoples.
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Mythology of the Blackfoot Indians ANTHROPOLOGICAL PAPERS / OP THE / CONTENTS. / INTRODUCTION.; lines 652-752 confidence: high
Several writers indicate a former Blackfoot creation myth in which Old Man produced and transformed the world, peopled the earth, and instructed mankind.
The passage says the Old Man formerly initiated world production and transformation and was linked to the peopling and instruction of humankind.
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Mythology of the Blackfoot Indians ANTHROPOLOGICAL PAPERS / OP THE / CONTENTS. / INTRODUCTION.; lines 652-752 confidence: medium
The collected tales mostly recount absurd, humorous, obscene, and brutal Old Man incidents; no ritual basis is observed, though origins of material culture and places are suggested.
The passage links Old Man stories to suggested origins of the buffalo-drive, weapon making, dressing skins, and named topographical features.
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Mythology of the Blackfoot Indians ANTHROPOLOGICAL PAPERS / OP THE / CONTENTS. / INTRODUCTION.; lines 755-851 confidence: high
The passage compares Old Man figures among Thompson, Crow, Arapaho, Gros Ventre, and Blackfoot traditions; says Plains figures share creator-trickster traits and pranks; and notes incomplete Crow and Gros Ventre collections.
Blackfoot Napiw is grouped with comparable Plains figures described as creators in certain respects, tricksters, and sharers of pranks; Napiw is also described as entirely human.
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Mythology of the Blackfoot Indians ANTHROPOLOGICAL PAPERS / OP THE / CONTENTS. / INTRODUCTION.; lines 945-1006 confidence: medium
A hero appears and transfers a ritual; the authors call mythical origins for important ceremonial practices a common tendency.
The passage describes a hero appearing and transferring a ritual, within a broader tendency to give ceremonial practices mythical origins.
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Mythology of the Blackfoot Indians CONTENTS. / INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS.; lines 2588-2683 confidence: medium
The people are without meat; searches for buffalo fail, and Beaver sends his wife and grandmother away so he can remain alone in the lodge.
When the camp lacks meat and searches fail, Beaver directs a buffalo drive, arranges its markers, shouts four times, and a herd appears.
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Mythology of the Blackfoot Indians CONTENTS. / INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS.; lines 2781-2877 confidence: high
Beaver becomes a digging-stick and Little-Dog a pup; Crow's daughter takes them home, lifts the bed edge, and shows a deep hole beneath it where buffalo are hidden; the digging-stick and pup fall into the hole.
Buffalo are hidden in a deep hole, are driven out by Beaver and Little-Dog, and are explicitly restored to the people; the note identifies buffalo confinement as a recurring buffalo-area incident.
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Mythology of the Blackfoot Indians CONTENTS. / INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS.; lines 2879-2975 confidence: high
Blood-Clot hunts with his father, kills a scabby cow, instructs him to face the son-in-law, and kills the son-in-law after threats and arrow shots.
Blood-Clot kills the abusive son-in-law and later destroys the cruel bears who rule the camp and hoard food.
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Mythology of the Blackfoot Indians CONTENTS. / INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS.; lines 2977-3069 confidence: high
Blood-Clot enters the snake-lodge despite warnings, finds the one-horned head snake, kills him and the snakes with a white rock knife, spares a pregnant snake said to be ancestress of all snakes, and gives the stored provisions to the people.
Blood-Clot travels from place to place, defeats multiple dangerous beings, frees provisions, releases captives, and later states that he has rid the world of monsters.
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Mythology of the Blackfoot Indians CONTENTS. / INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS.; lines 3278-3374 confidence: medium
Moon says she will not believe the geese were killed unless their heads are brought, so the boys retrieve the heads. A parenthetical note identifies this as the origin of scalping and of requiring a scalp as proof of killing an enemy.
After Scar-Face kills the seven geese, Moon demands the heads as proof; the parenthetical note states this is supposed to be the origin of scalping and producing a scalp to prove an enemy was killed.
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Mythology of the Blackfoot Indians CONTENTS. / INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS.; lines 3376-3471 confidence: high
Scar-Face says cranes attacked him and he killed them; Sun asks for the heads as proof, then gives him shirt and leggings, paints seven black stripes, and sings songs for the clothes.
Sun gives Scar-Face clothing, marks it with black stripes tied to enemy-killing, and the narrator connects the suit with later Blackfoot practice and restrictions on who may wear it.
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Mythology of the Blackfoot Indians CONTENTS. / INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS.; lines 3376-3471 confidence: high
The narrator explains that the sweat-house came from Sun, the sun-dance medicine-lodge is Sun’s lodge, the weasel-tail suit bears disks and black stripes, the suit is for great deeds, and Scar-Face later became a star.
The passage explicitly says the sweat-house came from Sun, identifies the medicine-lodge at the sun-dance as Sun’s lodge, and has Sun give Scar-Face medicine-lodge instructions and objects.
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Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 5697-5795 confidence: medium
The woman cries over the dead bull and says she loved him; the man kills her with a white-rock knife, returns to his people, and founds the Front Tails, whose members wear buffalo tails on their belts.
After killing the buffalo leader and the woman, the man returns and founds the society called the Front Tails, whose distinctive buffalo-tail insignia is explained.
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Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 5887-5983 confidence: medium
Prairie-chicken tells the man to return to Ant for more power, including the ability to become an ant; Ant gives the power and says Scabby-Bull is abusing the wife.
Prairie-chicken directs the man, Ant grants transformation power, worms or ants help the woman complete her task, birds support her cover story, and bluebird warns the fugitives.
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Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 6369-6464 confidence: medium
The young man directs preparation of the Bull's Dance, lodges are joined near the brush, he teaches the men actions and songs, and he explains the four buffalo-form emergences and the need for his wife to catch his horns.
The young man instructs the participants in dance actions and songs, performs the bull transformation sequence, and the passage states that this was the starting of the Bull's Dance and the Bull Society ceremony.
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Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 6369-6464 confidence: medium
For crying male children, the Whirlwind-Boy prescribes a buffalo right-front-foot bone; for another boy he prescribes yellow paint on the baby's forehead and on a buffalo bone, after which crying stops.
The Whirlwind-Boy prescribes specific buffalo bones and colors of paint for crying children, and the passage states this is how children are kept from crying.
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Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 6466-6563 confidence: medium
A footnote says the story accounts for navel-cord amulets: boys' amulets are snake-shaped, girls' are lizard or horned-toad shaped, because those animals were said to avoid sickness and live long.
A footnote states the story accounts for navel-cord amulet forms for boys and girls, with the forms chosen because the animals were considered long-lived and not sick.
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Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 6659-6745 confidence: medium
Weasel tells the young woman not to marry Red-Head and to kill him while he sleeps with a sharpened bone; she does so, runs to the Piegan, lives with them, and teaches them quillwork.
After fleeing to the Piegan, the young woman teaches them quillwork, and the passage states that this is how the people learned it.
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Mythology of the Blackfoot Indians OP THE / CONTENTS. / INTRODUCTION. / I. TALES OF THE OLD MAN.; lines 1098-1213 confidence: high
Old Man sends Otter, Beaver, Muskrat, and Duck to get earth; Otter, Beaver, and Muskrat return drowned without earth, while Duck returns drowned holding earth in its paw.
Old Man acts in the making of earth, differentiation of languages, and negotiation of human customs, anatomy, reproduction, and mortality.
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Mythology of the Blackfoot Indians OP THE / CONTENTS. / INTRODUCTION. / I. TALES OF THE OLD MAN.; lines 1215-1317 confidence: high
The first Indians are on the other side of the ocean, and Old Man decides to lead them to a better place, bringing them over the ice to the far north.
Old Man decides to lead the first Indians from the other side of the ocean to a better place by crossing the ice.
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Mythology of the Blackfoot Indians OP THE / CONTENTS. / INTRODUCTION. / I. TALES OF THE OLD MAN.; lines 1319-1408 confidence: high
Old Man leads people to the Blood Reserve area, promises a fine rich country, teaches people the arts of civilization, and later goes among the Sioux and disappears without dying, taking his wife and having no children.
Old Man teaches people the arts of civilization, is directed to teach people and animals how to live, and makes arrows for buffalo hunting.
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Mythology of the Blackfoot Indians OP THE / CONTENTS. / INTRODUCTION. / I. TALES OF THE OLD MAN.; lines 1319-1408 confidence: high
A Northern Blackfoot fragment says buffalo were killing and eating Blackfoot people who lived on grass; Old Man tells them to eat buffalo and makes arrows, leading to buffalo-drives.
A fragment says buffalo once killed and ate the Blackfoot until Old Man instructed people to eat buffalo and supplied arrows.
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Mythology of the Blackfoot Indians OP THE / CONTENTS. / INTRODUCTION. / I. TALES OF THE OLD MAN.; lines 1507-1604 confidence: high
Old Man makes a red-willow scaffold, places roasted squirrels on it, and the passage states that the grease explains why red willow is greasy.
The passage explicitly explains red willow greasiness, the name stinking wood, and birch-tree marks as results of Old Man's actions.
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Mythology of the Blackfoot Indians OP THE / CONTENTS. / INTRODUCTION. / I. TALES OF THE OLD MAN.; lines 1507-1604 confidence: high
Old Man trails the lynx by greasy tracks, finds it asleep on a rock, accuses it of stealing meat, and alters its tail, body, nose, whiskers, and sides; the passage says this accounts for the lynx's present form.
Old Man cuts, stretches, flattens, adds hair to, and scorches the lynx, and the passage states this is how the lynx came to have its present form.
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Mythology of the Blackfoot Indians OP THE / CONTENTS. / INTRODUCTION. / I. TALES OF THE OLD MAN.; lines 2125-2191 confidence: high
The covered squirrels die; Old Man makes a red-willow scaffold for squirrel meat, tells his anus to wake him with noise, sleeps through the alarm, and a lynx eats the squirrels.
The passage repeatedly presents Old Man's actions as the origin of present traits of red willow, lynx, bad-smelling wood, birch bark, and a pine-tree.
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Mythology of the Blackfoot Indians Part I. Mythology of the Blackfoot Indians. By Clark Wissler and D. C. / ANTHROPOLOGICAL PAPERS / OP THE / CONTENTS.; lines 182-438 confidence: low
The contents list I. Tales of the Old Man with titles including The Making of the Earth, Languages confused on a Mountain, Order of Life and Death, Why People die Forever, The First Marriage, Old Man leads a Migration, Old Man and the Great Spirit, Old Man gambles, Old Man and the Rolling Stone, Old Man roasts Squirrels in Hot Ashes, Old Man sees Berries in the Water, Old Man loses his Eyes, Old Man and the Fire-Leggings, Old Man frightens a Bear, Old Man gets fast in an Elk-Skull, Old Man cooks Two Babies, Old Man deceived by Two Women, and Old Man makes Buffalo laugh.
The Old Man section includes title-level references to earth-making, life and death, first marriage, migration, gambling, deception, bodily mishaps, and encounters with animals and objects.
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Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 11711-11809 confidence: high
Coyote is called the culture hero, leader in the theft of fire, associated with obsidian flaking, procreator of all Indians, special protector of the Shoshone, and linked to a reported taboo on killing coyotes.
Coyote is explicitly called the culture hero and is credited with fire theft, obsidian flaking, and procreation of Indians.
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Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 11924-12037 confidence: high
Coyote is sent for water; many babies fall from the women's wombs. The women wash most babies into tribes, leave the Shoshone for Coyote, and Coyote washes them, calls them his children, and explains later conflict with other tribes.
Many babies fall from the women's wombs; the women wash most into the tribes, while Coyote washes the Shoshone and identifies them as his children. The variant also makes Coyote's children ancestors of the Shoshone.
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Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 12039-12134 confidence: high
Wolf wanted things easy for the Indians and had the game shut up for easy taking; Coyote released the game so people would have to hunt.
The opening episode contrasts Wolf's proposed easier world with Coyote's choices, which explain present conditions for hunting, death, mourning, menstruation, and birth.
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Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 12240-12351 confidence: medium
In the morning Coyote paints himself, tells the people he saw fire from the mountain, asks whether they should get it, and a party including Mice and Rats goes while women remain home.
The party travels to get fire, and the passage says this is the first time they had ever seen fire; Coyote's party finally carries it away.
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Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 12487-12614 confidence: medium
After the drying, the survivors put sticks on mountain slopes, explaining mountain trees, and make little creeks, lakes, fish, and other animals for the Indians.
After the flood dries, the survivors account for trees on mountains, make creeks and lakes, and create fish and other animals for the Indians.
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Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 13128-13249 confidence: medium
In 'Dzo'avits and Mosquito,' Mosquito comes to Dzo'avits' lodge; Dzo'avits returns carrying Indians in a bag; Mosquito frees them; Dzo'avits proposes a throat-cutting match, and Mosquito kills the giant with obsidian.
Mosquito frees Indians carried in Dzo'avits' bag and sends them home before killing the giant.
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Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 13995-14130 confidence: medium
Coyote sees a river dam blocking salmon, makes a boat, changes into a baby, is retrieved and nursed by women, makes five pointed sticks, and removes the dam with the fifth stick before being whipped and leaving.
Coyote removes a dam preventing salmon from passing through the river, then calls a salmon by invoking his act of removing the dam.
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Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 13995-14130 confidence: medium
Coyote mocks and urinates on an old buffalo, is chased, offers a pipe at a large rock, smokes with Buffalo, becomes friends with him, hears that Buffalo's wives were stolen, makes horns for him, and tracks Buffalo's enemies.
Coyote stops Buffalo's pursuit by offering a pipe; after they smoke and become friends, Coyote makes horns for Buffalo.
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Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 14132-14246 confidence: high
Below Teton Basin, an old woman has a willow basket with water and salmon; Coyote makes Andavits from sage-brush, upsets the basket, releases the salmon and water, sets rocks below Ross Fork, and commands the salmon to come upstream every spring.
Two variants explain why salmon come upstream or go up the mountains every spring after Coyote releases them and commands their seasonal movement.
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Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 14392-14518 confidence: medium
The boys cut a large white rock into pieces and put the pieces on mountain-tops, explaining snow; their aged parents die after the boys return, explaining death from old age.
The passage explains snow on mountains through the boys’ placement of white rock fragments, explains death from old age through the parents’ deaths, and explains the Owl tribe’s ability to eat through Water-Boy cutting mouths.
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Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 14520-14644 confidence: medium
The boy reaches the Owl-people, who have no mouths and inhale fat-meat vapors through their noses; he cuts open their mouths so they can eat.
The Owl-people cannot eat normally because they have no mouths; the youth cuts open their mouths, after which they can eat a great deal.
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Mythology of the Blackfoot Indians VARIOUS CUSTOMS. / DANCES. / RELIGION. / CONCEPTIONS OF THE UNIVERSE.; lines 11595-11657 confidence: high
The Sun was once close to earth and scorched the Indians; they sent the Hare to kill it, and a new Sun was fashioned from the corpse and raised to its present height.
The Sun is too close and scorches people; the Hare kills it, a new Sun is fashioned from the corpse, and it is raised to its present height.
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Mythology of the Blackfoot Indians WARFARE. / GAMES. / SOCIAL ORGANIZATION. / VARIOUS CUSTOMS.; lines 10721-10843 confidence: medium
In late pregnancy a woman retires to the same lodge; men stay away, women friends may speak from outside, both spouses abstain from meat and fish before birth, and Coyote is credited with the lodge and menstruation's origin.
The menstrual lodge and the origin of menstruation are explicitly attributed to Coyote.
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Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 1037-1137 confidence: medium
Old-Man-Coyote and the little coyote name each other as elder and younger brother, and both make the earth together.
Old-Man-Coyote and the little coyote are named as elder and younger brothers and make the earth, animals, people, and waterways.
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Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 1037-1137 confidence: high
Old-Man-Coyote fools people with a magical araco'ciru stick and is described as chief of the breechcloth-wearers, a great trickster, and a ruler whose actions the people imitate.
Old-Man-Coyote is explicitly called a great trickster, chief, and ruler, and human ways are said to follow what he did.
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Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 1037-1137 confidence: high
Old-Man-Coyote teaches arrow-making with bird feathers and stone points, stone knives, fire-making by drilling dried buffalo chips and decayed wood, and an antelope-catching corral method.
Old-Man-Coyote teaches arrows, stone knives, fire-making by drilling, and an antelope corral technique.
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Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 1074-1181 confidence: medium
Cl'rape' is slow, sleepy, and lean; he reports that a person said his upper body had been blackened and offered to the Sun; Old-Man-Coyote prescribes a sweatlodge of ten sticks and sweet sagebrush treatment, after which Cl'rape' becomes well and is told to give presents to his father's clansmen.
Old-Man-Coyote gives specific sweatlodge and sweet sagebrush instructions that cure Cl'rape'; the narrator says ancient people saw the first sweatlodge in vision and that the present form is the same.
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Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 1290-1375 confidence: medium
While stuck, Old-Man-Coyote calls all the animals, says he created them, and describes making prairie-chicken and mouse from particular materials.
While immobilized, Old-Man-Coyote says he created all the animals and gives material origins for prairie-chicken, mouse, and beaver.
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Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 1355-1440 confidence: medium
Old-Man-Coyote returns to the ice, eats fat around four bends, slips and freezes stuck to the ice, then calls the animals and says he created them.
Old-Man-Coyote says he created the animals and describes making prairie-chicken, mouse, and beaver from clay, rose-bush, foam, and other materials.
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Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 1377-1470 confidence: high
In the Day and Night tale, there is no daylight and it is always dark; wolves and coyotes have bows and arrows; Old-Man-Coyote gathers birds in a shelter and summons the water chief and four-legged creatures to gamble.
The world is dark all the time until Old-Man-Coyote arranges a gambling contest whose stakes are daylight or night, and the sun begins to rise after his side wins.
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Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 1377-1470 confidence: high
After the dragon-flies' side wins, the sun begins to come up and the animals remain around the big house.
After daylight begins, Old-Man-Coyote directs multiple animal species to their habitats, diets, and future relations to him, and removes weapons from wolves and coyotes.
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Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 1442-1535 confidence: high
“There was no daylight; it was dark all the time.” Wolves and coyotes are also said to have bows and arrows.
The tale begins with no daylight; Old-Man-Coyote gathers opposing sides and stakes daylight against night in a gambling contest that changes the world condition.
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Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 1442-1535 confidence: high
Old-Man-Coyote sends buffalo, elk, deer, beaver, otter, black-tail deer, antelope, wolves, and coyotes to habitats or foods, states future killing or use of some, and takes bows and arrows from wolves and coyotes.
After sunrise, Old-Man-Coyote directs named animal kinds to particular environments and diets, names later killing or use of them, and removes weapons from wolves and coyotes.
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Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 1472-1589 confidence: high
Old-Man-Coyote sends Dragon-fly to ponds, gives Alligator and Dragon-fly choices of residence because they were guessers, and assigns eagle, prairie-chicken, crow, and larger birds their later roles or fates.
Old-Man-Coyote assigns animal residences and bird behaviors, selects horse use, hunts buffalo, and is explicitly said to have started the ways of the Crow.
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Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 1537-1654 confidence: high
Old-Man-Coyote asks Dragon-fly where he wants to live; Dragon-fly chooses ponds; Alligator and Dragon-fly are given choice of residence because they were guessers.
Old-Man-Coyote assigns animals to residences or behaviors and is explicitly said to start the ways of the Crow; his household establishes hunting, food, tipi, clothing, camp, and warfare practices.
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Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 1537-1654 confidence: high
After buffalo hunts, the wife tans and sews hides, makes a tipi, makes pemmican, moccasins, leggings, skins, and blankets, and is said to originate moccasins and leggings.
Old-Man-Coyote’s wife chooses work over effortless use of hides, fire, and grease, and she makes or originates pemmican, tipi work, moccasins, and leggings.
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Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 1591-1701 confidence: high
Old-Man-Coyote’s wife and Red-woman discuss fruit, strawberries, cherries, and making the sun ripen fruit so that it turns black when ripe.
Old-Man-Coyote’s wife and Red-woman set rules for fruit ripening and buffalo-hide softening and the passage explains these as continuing practices.
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Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 1591-1701 confidence: high
Horses are said to get old and die at any time; buffalo are arranged so people can butcher them easily and know where to cut.
The passage explains buffalo butchering knowledge and the use of chokecherry or other wood, stone arrow-heads, and sinew bowstrings.
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Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 1591-1701 confidence: high
Old-Man-Coyote makes his first visit to the enlarged Crow camp, says he will visit the Crow Indians whom he made, and turns a mountain-goat into a white, pinto-marked horse with red ears and a yellow rump.
Old-Man-Coyote says he will visit the Crow Indians whom he made, then prepares a striking mount and outfit for that visit.
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Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 1656-1766 confidence: high
Old-Man-Coyote’s wife proposes fruits among trees and strawberries among grass to prevent starvation; fruit will ripen by the sun and turn black when ripe.
The passage explains present foods, hide-softening, buffalo butchering, arrow materials, bowstrings, and arrow points through decisions made in the dialogue.
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Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 1703-1812 confidence: medium
An old mouse tells the ghost woman that Old-Man-Coyote made the animals, fools whatever he sees, and roams continually; he tells her not to look for him, she refuses or divorces him and goes home, and the tale says Old-Man-Coyote married her to find out why others had failed.
The old mouse identifies Old-Man-Coyote as the one who made the animals on earth and as one who fools whatever he sees and roams about.
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Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 1768-1877 confidence: medium
Old-Man-Coyote, heavily decorated and intending Crow imitation, enters the Crow camp, controls a horse’s pawing and neighing, carries a coupstick, and attracts attention from people playing games.
Old-Man-Coyote intends Crow imitation through his display, and the Crow later adopt the dress seen on him.
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Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 1768-1877 confidence: medium
An old mouse tells the ghost woman that Old-Man-Coyote made the animals on earth, fools whatever he sees, and roams; she says she did not know this when she married him and refuses or divorces him.
The old mouse says Old-Man-Coyote is the one who made the animals on this earth, in the same speech that calls him a roaming deceiver.
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Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 192-296 confidence: medium
The passage says many tales have been recorded from neighboring peoples; human heroes are popular compared with Plateau animal actors; Old-Man-Coyote is sometimes wolf-shaped but generally human-like like the Blackfoot Old Man and Arapaho equivalent; a footnote says the composite name may reflect Blackfoot and Shoshoni influences.
The passage emphasizes popularity of human heroes and describes Old-Man-Coyote as founder of customs as well as transformer and trickster.
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Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 2510-2611 confidence: medium
Old-Man-Coyote demands a mouse's second name; it says The-one-who-clips-off. Later the mouse clips off all his hair while he sleeps. He tells his wife that he clipped it because he heard their children were dead, and the passage says this is why hair is clipped when relatives die.
The mouse clips off Old-Man-Coyote's hair, he falsely explains it as mourning for dead children, and the passage states that this is why hair is clipped when relatives die.
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Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 257-361 confidence: high
Old-Man-Coyote is sometimes transformed into wolf shape, generally acts human-like, may be identified with or distinguished from the Sun, and appears as transformer, trickster, founder of customs, physician to Ci'rape', attempted thief, and dupe.
Old-Man-Coyote is described as transformer, trickster, founder of customs, and as taking wolf shape at times.
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Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 257-361 confidence: medium
Narrators differ over whether Old-Woman’s-Grandchild was addressed in prayer; the exploits of the twin boys and Grandchild are confused, and the stories center on destruction of monsters that once infested the earth.
The passage links Grandchild and the twin boys to destruction of monsters that once infested the earth.
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Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 363-444 confidence: medium
The author combines Maximilian’s, Wilson’s, and personal Hidatsa notes and reports a close Crow-Hidatsa tale relationship, including Hidatsa heroes, settled-life features, similar names such as Grandchild and Camp-boy, and overlapping trickster designations.
The passage says stories frequently involve Hidatsa heroes, names such as Grandchild and Camp-boy are similar or identical, and the Grandchild myths are central comparative examples.
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Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 668-853 confidence: medium
In the origin story, the Sun is called Old Man and is identical with Old-Man-Coyote; long ago there was no earth, only water, with ducks and Old Man. Old-Man-Coyote asks a mallard, pinto duck, and blue-feathered duck to dive for earth, but they fail.
Old Man/the Sun/Old-Man-Coyote directs the earth dives and makes the earth from the mud.
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Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 733-918 confidence: high
The origin story begins by identifying the Sun as the Old Man and Supreme Being, identical with Old-Man-Coyote; long ago there was no earth, only water, ducks, and Old-Man-Coyote, who asks ducks to bring up earth.
The world begins as water; several birds dive for earth, and the hell-diver succeeds by bringing up mud that the Sun uses to create land.
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Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 733-918 confidence: high
The origin story begins by identifying the Sun as the Old Man and Supreme Being, identical with Old-Man-Coyote; long ago there was no earth, only water, ducks, and Old-Man-Coyote, who asks ducks to bring up earth.
Old-Man-Coyote, identified with the Sun and Supreme Being, directs the divers and spreads mud to make earth large enough for living.
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Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 855-970 confidence: high
Old-Man-Coyote makes the land from mud, makes one male and one female human being from a little mud, and tells their descendants to marry and multiply.
Old-Man-Coyote makes land, humans, animals, a wife, tools, social divisions, warfare relations, and ritual dancing after enemy killing in several variants.
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Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 920-1035 confidence: high
Mud is fashioned into dolls and given life; the clay people are told to open one another's eyes, and most have strong hearts.
Old-Man-Coyote or the creator figures fashion people, animals, and a wife from mud, and one version makes mud dolls and gives them life.
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Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 920-1035 confidence: high
Earth is thrown around to become the earth; rivers, creeks, mountains, hills, buffalo, horses, animals, leaf tipis changed to real tipis, people, and a mud wife are made.
Old-Man-Coyote makes or helps make tipis, arrows, people, reproductive rules, tribal divisions, Crow centrality, enemy relations, war dances, and horse-taking.
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Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 972-1072 confidence: high
Old-Man-Coyote and the little coyote name each other as brothers, make the earth together, and make animals, people, body parts, rivers, springs, and creeks.
Old-Man-Coyote creates or organizes earth, waters, animals, humans, food sources, Indian ways, tools, fire, and hunting techniques while also being explicitly called a trickster and deceiving buffalo.
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Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 972-1072 confidence: high
Men say they lack tools and weapons; Old-Man-Coyote consults his brother Cl'rape', someone is called down from above, and protection against cold is planned, with moss believed to clothe the people.
The people lack tools, weapons, clothing, and food; advice and instruction lead to moss clothing, made animals, arrows, knives, fire-making, and antelope-catching methods.
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Myths and Traditions of the Crow Indians HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES. / HISTORICAL TRADITIONS.; lines 13652-13760 confidence: medium
A Crow man says supernatural beings have given him something in a dream; he goes away, climbs a hill, sees a mountain, finds a shining star on its side, takes it home, wraps it, and keeps it hidden.
A Crow man follows a dream-gift from supernatural beings, takes a shining star from a mountain, plants it as sacred Tobacco, and transmits its cultivation and exchange to others.
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Myths and Traditions of the Crow Indians HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES. / HISTORICAL TRADITIONS.; lines 13717-13825 confidence: medium
A Crow man says supernatural beings gave him something in a dream, goes toward a mountain where a star shines, takes it home and hides it, then plants it in a cottonwood grove. It grows; he harvests it, gives some to four persons, and instructs repeated planting and sharing. A note identifies this as sacred Tobacco, identified with stars.
An unnamed Crow man receives a dream-gift from supernatural beings, obtains a shining star identified as sacred Tobacco, plants it, harvests it, and establishes its distribution.
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Myths and Traditions of the Crow Indians HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES. / HISTORICAL TRADITIONS.; lines 13762-13854 confidence: medium
In the U'wutace clan-origin story, Old-Man-Coyote tells men and women to marry; later a poor orphan gets grease, spits into a fire, and his saliva mixed with fat starts up the fire, causing people to laugh at his greasy spittle.
Old-Man-Coyote tells men and women to marry, after which they have many children.
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Myths and Traditions of the Crow Indians HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES. / HISTORICAL TRADITIONS.; lines 13827-13919 confidence: high
In the U'wutace clan-origin account, Old-Man-Coyote tells people to marry; a poor orphan's saliva mixes with grease or fat on a fire and leads to the name Greasy-inside-their-mouths for his children.
Old-Man-Coyote tells men and women to marry before the origin of many children and the clan-name episode.
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Myths and Traditions of the Crow Indians HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES. / HISTORICAL TRADITIONS.; lines 14728-14825 confidence: medium
Older men ask the meaning of iron in Big-iron’s name; after an obscene trick he explains iron as hard and long-lasting and compares it with his body.
Big-iron explains iron’s hardness and future importance, an elder instructs younger men to use it, and the later old man says children will not starve if they own it.
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Myths and Traditions of the Crow Indians HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES. / HISTORICAL TRADITIONS.; lines 14793-14890 confidence: high
Old men ask what “iron” means; Big-iron makes an obscene reply, then says people will someday know iron as hard and long-lasting, like his body, and that he will someday die.
Big-iron explains iron before the Crow are said to know it, predicts the coming of iron and Yellow-eyes, and later the community uses the prophecy to question Whites who bring iron objects.
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Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 8009-8102 confidence: medium
“In the beginning two ducks made the human race out of mud. They made all the Indian tribes in pairs.”
Two ducks make the human race out of mud.
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Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 8535-8637 confidence: medium
Old-Man-Coyote first made the people; generations later, at Pryor Gap, a child with two teeth is strapped to a dog by travois, and the dog breaks loose chasing antelope.
The passage states that Old-Man-Coyote first made the people.
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Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 8600-8702 confidence: medium
Old-Man-Coyote first made the people; later the Crow travel at Pryor Gap, where a dog carrying a two-toothed child by travois chases antelope and returns without the child, and searches fail.
Old-Man-Coyote is stated to have first made the people.
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Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 8639-8748 confidence: medium
The dwarf explains the meadow lark as truthful but joking; the boy asks who he is and to go home; the dwarf says Whiteheaded-eagle had him caught to kill the dragon or long-otter killing young eagles.
The boy is selected before his arrival, captured for the purpose of killing the dragon, kills it with hot rocks, receives public blessing, and later becomes a headman associated with enduring landmarks.
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Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 9239-9333 confidence: medium
The young man refuses a horse that his comrade accepts, asks old people where many horses are found, predicts One-eye will be dead by their return, and the group captures many horses; the narrator links this to Crow horse abundance and the sweatlodge origin.
The young man directs a trip to a place with many horses; many horses are captured, and the narrator explicitly says this is how the Crow got plenty of horses.
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Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 9304-9398 confidence: medium
The young man invites old people and asks where there are many horses; one says they are far away among the Ackapka-wia clan.
The narrator explicitly states that the events explain how the Crow got many horses and how the sweatlodge originated; the young man organizes the inquiry and horse capture.
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Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 9401-9498 confidence: medium
Raven-face sees a peculiar buffalo bull, recognizes it as dangerous, sends the men home to flee, rides toward it, shoots at it, and flees toward the mountains; it is identified as a hermaphrodite buffalo.
Raven-face recognizes the buffalo as dangerous, orders the men and camp to flee, and leads the buffalo toward the mountain to protect the people.
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Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 9838-9936 confidence: medium
After the grandmother dies, Black-elk cries; she is buried on a tree, and his parents take him back to the burial place. The passage says Crow people would return to relatives’ burial sites and that this boy started the custom.
The passage says Black-elk’s return to his grandmother’s burial place started the Crow custom of going back to see relatives’ burial sites.
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Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 9903-10001 confidence: medium
After the grandmother dies, Black-elk cries; she is buried on a tree, and the boy wants to return to the burial place. The passage says Crow people return to relatives' burial sites and that Black-elk started the custom.
Black-elk's desire to return to his grandmother's tree burial site is followed by the statement that Crow people return to relatives' burial sites and that he started this custom.
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Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 10930-11031 confidence: high
The Crow ask to take the buffalo; the giant says what he sends out will not return, sends the buffalo after them, and the buffalo follow the men out through the hole.
The four men receive buffalo from the owner, bring them back to the Crow camp, and the tale states that ever since then buffalo were all over the country.
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Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 10995-11096 confidence: high
The giants lack arrows or guns and ask the Crow to shoot at them or their robes; the first giant says buffalo are his horses, has buffalo corralled, and the Crow kill and eat one.
The giant treats buffalo as his horses, controls their movement, and ultimately sends them after the Crow, who report that the owner gave them the buffalo.
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Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 10995-11096 confidence: medium
The giants lack arrows or guns and ask the Crow to shoot at them or their robes; the first giant says buffalo are his horses, has buffalo corralled, and the Crow kill and eat one.
The giants fear or lack weapons, while the four Crow men kill attacking animal enemies and cause them to stop coming.
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Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 10995-11096 confidence: high
The giant sends buffalo after the Crow, saying what he sends out will not return; the four men return and report that the owner gave them buffalo, and the tale concludes that ever since then buffalo were all over the country.
The four Crow return with buffalo given by the owner, the chief announces their return, and the tale concludes that ever since then buffalo were all over the country.
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Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 11033-11128 confidence: medium
The Indians ask to take some of the giants' horses for their hungry people; the giants drive a herd to the hole; the two men bring buffalo back through the tunnel to the other entrance and return to earth.
The passage explains bringing buffalo back to earth, preparing buffalo hides, using buffalo for food, wind-break curtains, comforters, and tent construction.
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Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 11033-11128 confidence: high
After the buffalo return, women prepare them with knives and tan hides using brain, liver, and fat; hair is removed with scrapers, the hide is boiled or soaked, wrung, and rubbed.
A woman prepares hides and poles, sews a tent, attaches streamers and buffalo tails, and the text states that the Crow fixed tents that way thereafter.
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Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 11033-11128 confidence: medium
After the people tire of buffalo and ask what to eat, a man identified as medicine names various plant foods, including berries, pine cones, red mountain cherry, ha'luce cherries, and white berries on red willow.
A man identified as medicine teaches plant foods, bow and arrow use, winter buffalo-hide use, and boiling in a soapstone kettle.
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Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 11098-11193 confidence: high
Women tan hides with brain, liver, fat, scrapers, boiled water, wringing, and rubbing; a woman and her husband go to the mountains, horses are captured in a big lake, and she constructs a hide tent with poles, sinew, pegs, streamers, buffalo tails, and a doorway stepladder, after which Crow tents are fixed that way.
The passage describes how hides are tanned and a woman makes a tent form, adding that the Crow fixed tents that way thereafter.
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Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 13258-13366 confidence: medium
Cunning-man is described as the only war captain and model for the people; a fragment begins about the Carrot-eaters and Water-scrapers, two fighting tribes whose scouts climb the same peak and are forced by heavy rain into separate rock-shelters until dark.
Cunning-man is described as the only war captain and as the model for what the people did.
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Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 13323-13431 confidence: medium
Cunning-man is described as the only war captain and model for what the people did. The Carrot-eaters and Water-scrapers are fighting; each sends a scout to the same peak, where a cloud brings hard rain and the scouts take separate rock-shelters.
The passage states that Cunning-man was the only war captain and that everything the people did was modeled on him.
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Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 13433-13533 confidence: medium
A narrative note says this is one of Cunning-man's stories and is considered a baitsitsiwe tale.
Cunning-man gives prescriptive cleaning advice, and another Cunning-man episode is explicitly said to originate the present custom of keeping a mistress as well as a wife.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 2835-2931 confidence: medium
The boy kills two otters found eating corn; the grandmother identifies them as her husbands, mourns by cutting fingers and legs, and carries them to a hill that becomes a little river called Short-river by the Hidatsa.
The boy is described as powerful and defeats or survives multiple dangerous figures; the passage also includes etiological outcomes.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 3147-3245 confidence: medium
The Crow country is described as the middle of the earth; the grandmother worries how to get rid of the boy, knows he was sent to kill bad things, and warns him about a bear in a chokecherry thicket.
The passage explicitly says the boy was sent to kill off all bad things, and narrates him killing several dangerous beings.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 3212-3310 confidence: high
The boy finds an alligator eating stored food, sees lightning come from it, kills it with arrows, pulls it from the lodge, observes a horn on its forehead, and burns it to ashes.
The grandmother knows the boy was sent to kill bad things, and the passage shows him killing the alligator, bear, fire-moccasin man, and long-knife man.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 3248-3344 confidence: medium
The boy repeatedly sends arrows and his bow across the tree, steps back as it falls, crosses it, breaks its limbs, says trees should not kill, and reports it no longer falls; the passage adds that this is why there are many bent trees.
The boy disables a killing tree and a killing creek or coulee, then tells his grandmother they no longer kill and can be safely used or crossed.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 3248-3344 confidence: medium
The boy repeatedly sends arrows and his bow across the tree, steps back as it falls, crosses it, breaks its limbs, says trees should not kill, and reports it no longer falls; the passage adds that this is why there are many bent trees.
The passage states that the tree episode explains why there are many bent trees, and the creek or coulee is commanded to stay changed after being stopped from killing.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 3313-3409 confidence: high
The old woman warns about a leaning tree and animal bones. The boy uses four arrows and his bow while crossing under the tree, makes it fall, says trees should not kill, breaks its limbs, reports it safe, and the text explains the presence of bent trees.
The boy disables the killer tree and widening creek/coulee, commands them not to kill, and reports that people or animals can now pass safely.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 3313-3409 confidence: high
The old woman warns about a leaning tree and animal bones. The boy uses four arrows and his bow while crossing under the tree, makes it fall, says trees should not kill, breaks its limbs, reports it safe, and the text explains the presence of bent trees.
After the boy disables the killer tree, the passage states that this is why there are many bent trees.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 3347-3445 confidence: high
The boy tells the buffalo not to eat people, tells the rescued men that they shall eat buffalo, brings knives, and teaches them to make and use bows and arrows.
After killing the buffalo, the boy tells the people that they will eat buffalo instead of buffalo eating them, gives knives, and teaches bow and arrow use.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 3347-3445 confidence: high
The passage lists snakes and other harmful beings or places that killed people, animals, trees, or growth; Ka'ricbapi'tuac says he was sent down from above to kill all the bad things on earth.
Ka'ricbapi'tuac says he was sent down from above to kill all bad things on earth, after a list of harmful beings and places is given.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 3412-3510 confidence: high
The boy cuts the buffalo's heart and kidneys, the buffalo dies, he cuts exits between the ribs, brings out four living men, tells the buffalo not to eat people, and tells the men that they will eat buffalo.
The boy says he was sent from above to kill bad things on earth, kills the people-eating buffalo, reverses the predator-prey relation between buffalo and humans, and teaches bow-and-arrow hunting.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 3448-3542 confidence: medium
Ka/ricbapi'tuac cuts off the old woman's neck when she will not let him down, cuts off Long-arms's arms with his knife, makes the people flee, and takes his brother back.
Long-arms had been taking animals and people from earth to slay and eat them, and the passage says the events were arranged so Ka/ricbapi'tuac would kill Long-arms.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 3513-3607 confidence: medium
Ka/ricbapi'tuac uses a knife to cut off the old woman’s neck when she refuses to let him down, goes to Long-arms despite warnings that the kept thing is sacred, cuts off Long-arms’s arms, and people flee.
Long-arms is said to have taken animals and people from earth to slay and eat them; Ka/ricbapi'tuac cuts off his arms and rescues the brother.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 3513-3607 confidence: medium
After finding the brother gone, the boy cooks and eats before leaving; the passage explains morning eating from this. From the brother’s bed he sends four arrows toward the smoke, throws his bow along, and goes up.
The narration links the boy’s morning meal to later morning eating customs and links his killing of the old woman to children fighting grandmothers and parents.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 3545-3643 confidence: medium
A younger butcher takes a foetus from the buffalo, urges the boy to eat it, pursues him, and hangs it on a branch below him. The boy remains in the tree all summer without food or drink until it rots and falls.
The boy says he would have made the people good, planted their food, and made them people again after death, but after the incident with the foetus or calf he says he cannot do this.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 3610-3708 confidence: medium
The younger butcher takes a fetus from the buffalo, urges the boy to eat it, chases him with it, hangs it below him on a tree, and the boy stays in the tree all summer without food or drink until the rotted calf falls.
After the fetus incident, the boy says he had intended to make the people good and plant their food, but now they will eat wild animals.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 3646-3750 confidence: medium
Near the old woman’s place is a big spring; the boy brings whole buffalo bodies, but the meat repeatedly disappears without bones, and the old woman fears him.
The boy is called God’s son, brings whole buffalo bodies, kills bears and a long-otter, pacifies a closing coulee and a falling tree, and obtains fire-moccasins.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 3711-3815 confidence: medium
The boy brings whole buffalo bodies, the meat disappears, and Red-woman, afraid of him, tells him not to go to a bear thicket; he goes, kills the bears, and brings back their claws.
The boy commands the closing coulee to stay still and the leaning tree not to rise or fall again; he also kills the fog-causing long-otter and bears.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 3817-3912 confidence: high
The boy seizes the snake and rises, says it caused a long headache, files its face on a stone, lets it go after a promise, but it says it will bite once in a while; the passage explains this as why snakes sometimes bite.
After the boy releases the subdued snake, it says it will bite once in a while; the passage explicitly says this is why snakes bite occasionally.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 4053-4151 confidence: medium
The father warns the boys about an old woman whose jug draws people in to be boiled and eaten; the boys stop it with a rock, then Curtain-boy points it at her so she is boiled, and they take the jug home.
The passage heading identifies the section as hero tales, and the boys repeatedly remove or reduce dangerous beings and hazards.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 4118-4216 confidence: medium
The father warns the two boys to keep away from an old woman whose jug draws people in to be boiled and eaten.
The boys repeatedly ignore parental warnings and defeat dangerous beings or places through planning, trickery, or transformed forms.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 4154-4244 confidence: medium
A dangerous buffalo had killed many people; everyone feared it, and a female figure warned the boys not to go there and showed where it lived.
The brothers kill a dangerous buffalo that had killed many people and later kill Red-woman, who is said to have killed their mother.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 4219-4309 confidence: medium
A dangerous buffalo that had killed many people is located from a hill; the boys plan to hide in deep roads or hollows and help one another if it catches one of them.
The brothers kill a buffalo that had killed many people and also kill Red-woman, who is associated with lethal medicine.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 4247-4344 confidence: medium
Spring-boy files the snake's face on big stones; the snake promises not to enter anyone's anus again but says it will bite sometimes. Curtain-boy puts little stones in Spring-boy's head, and he is named Rattling-head; the boys are said to have killed many dangerous beings.
The passage says the two boys went about and killed the many dangerous beings that used to be on earth.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 4312-4409 confidence: medium
Spring-boy tells repeated sleep scenarios until the snakes sleep, cuts off their heads, one snake escapes underground saying not to do it four times, and Spring-boy returns Running-jack-rabbit’s eyes; his mother warns him to watch himself.
The passage states that there used to be many dangerous beings on earth, and that the boys killed them all; the preceding snake episode is one example.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 4347-4441 confidence: high
Spring-boy calls people back, has Long-arm burned, tells all birds and all four camps to come down to earth, and the narration explains that this is why birds are on earth rather than in the sky.
Spring-boy orders all birds and all four camps to come down to earth, and the narration explicitly says this is why birds are on earth instead of in the sky.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 4412-4506 confidence: high
Rattling-head shoots Long-arm twice and kills him; Spring-boy orders Long-arm burned and tells all the birds and four camps to come down to earth, which the passage gives as the reason birds are on earth rather than in the sky.
Spring-boy tells the birds of all four sky camps to come down to earth, and the narrator states that this is why birds are on earth instead of in the sky.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 4701-4804 confidence: medium
The father warns about a tree that kills anything passing under it; the boys go to it, make it fall, break its branches, burn it, and bring limbs back.
The passage follows two boys, identified in the note as twins, who destroy or neutralize dangerous beings and later hunt game after killing bad things on earth.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 4807-4903 confidence: medium
On the way to the feast, Curtain-boy kills a man whose fire-moccasins burn the ground and takes the moccasins; this man is called one of the dangerous things above.
Curtain-boy kills the fire-moccasin possessor and the long-knife possessor, later kills Long-arm, returns with the implements, and tells his parents how to use them.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 5147-5238 confidence: medium
At a council called by the crier, a cunning man said the trouble might come from the Sun, Morningstar, or Old-Man-Coyote, blamed the woman and young man, and proposed moving toward the mountains where grouse stay.
The young man is identified as the poorest boy and later as the orphan; after he performs the fire, fat, buffalo-track, and buffalo-chip actions, seven buffalo are found.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 5212-5303 confidence: medium
At a council, a cunning man says a supernatural being such as the Sun, Morningstar as printed, or Old-Man-Coyote has caused the trouble and that the woman and young man are the cause; the people move toward the mountains, and the young man reaches camp in a snowstorm where his wife has saved a corn ball.
The young man, identified by others as the poorest boy and later called the orphan, conducts rites after which seven buffalo appear.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 5241-5340 confidence: medium
A young man has the crier tell the people to kill buffalo; many drink buffalo blood; the snowstorm ceases; boys kill or trap a little bird, fox, magpie, and crow.
The young man directs collective actions against sent beings and helps restore the buffalo supply in the preceding tale segment.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 5343-5442 confidence: medium
Yellow-dog has firewood piled, orders people to encircle and light it, paints himself red, sings, throws four balls into the fire while the people shout, and a white wolf emerges and barks before disappearing; Yellow-dog announces a Chinook wind.
Yellow-dog conducts the rite, announces a warm Chinook wind, directs scouting and hunts, and the camp obtains food and restored strength.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 5408-5507 confidence: medium
Yellow-dog asks for seven buffalo chips to be placed in his tipi, has men climb the highest hill, and the men return howling like wolves to report twenty buffalo, which are killed for food.
Yellow-dog’s directions lead to repeated discovery and killing of buffalo herds, after which the people have food and recover strength.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 5855-5960 confidence: medium
The old woman proposes a last race around the world, wagering all buffalo against Looks-down's body; four world braces are to be painted by order of arrival; bird helpers cause her to slip and the magpie paints the braces red first.
The race goes around the world, involves world braces, and stakes all buffalo against Looks-down's body; Looks-down's side wins all buffalo.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 5855-5960 confidence: medium
All the buffalo come across the big sea; Corn-woman tells Buffalo-woman she starves people, and says she herself saved people from starving, explaining why people have corn.
The passage explains buffalo movement and the presence of corn through Corn-woman's statement that she saved people from starving while Buffalo-woman starves people.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 5920-6025 confidence: medium
The old woman says Looks-down will receive the buffalo if he can see all the world. The stork, crane, and crow carry him upward in stages until he says he has seen all the world; he wins all the buffalo.
Looks-down wins all buffalo, and Corn-woman explains that people have corn because she saved them from starving.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 7424-7514 confidence: medium
The bald-headed eagle brings the young man a young deer, says a being from the water has devoured previous young ones and helpers, and asks him to help save his sister and brother.
A skilled young man is asked by the eagle to save the young birds from monsters that come from the water and devour them; he kills the monsters.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 7614-7710 confidence: medium
The Crow protagonist heats stones in a fire, Thunder shoots ineffectively, and the protagonist kills two long-otters by shooting arrows into their mouths, adding hot stones, and pouring in water.
The protagonist kills two long-otter monsters by combining arrows, red-hot stones, and water, and the bodies become food for the birds.
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Teton Sioux Music BUREAU OF AMERICAN ETHNOLOOV / BUREAU OF AUENICAN ETHNOLOQV BULLETIN G1 I / BUREAU OF AMERICAN ETHNOLOQV / SPIRIT POST; lines 7250-7325 confidence: medium
If a white buffalo robe was used, song No. 1 was sung; a pipe lay beside mellowed earth, and the pipe-lighter used lighted sweet grass, a buffalo chip, four downward motions, and four sunwise circular motions before the officiant held the pipe in smoke and repeated words of the White Buffalo Maiden.
The pipe rite repeats words attributed to the White Buffalo Maiden, and a quoted instruction says the pipe was brought to the people by a woman.
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Teton Sioux Music CHIPPEWA / SIOUX / TETON SIOUX MU8I0 / DECORATED ROBE; lines 6951-7028 confidence: medium
The Ceremony of Spirit-keeping, like the Alo Vaqpi, is said to have inspiration in the Coming of the White Buffalo Maiden and to follow her instructions; the spirit of a child was kept more often than that of a grown person, and Weasel Bear narrated keeping his little daughter's spirit.
The Ceremony of Spirit-keeping is said to have its inspiration in the Coming of the White Buffalo Maiden and to be performed according to her instructions.
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Teton Sioux Music DBXSMOBIJ TETON SIOUX MUSIC 55 / BUBEAU OF AMEBICAN ETHKOLOGY / CHIPPEWA / SIOUX; lines 6260-6430 confidence: medium
The Maiden says the chief was chosen by the people to receive the pipe for the whole Sioux tribe, that WakaQ^taijka is pleased, that the pipe must be respected, and that WakaQ^taijka should provide what is needed.
The Maiden brings the pipe, performs the first offering, leaves it with the chief, and later practice is patterned on her actions.
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Teton Sioux Music DBXSMOBIJ TETON SIOUX MUSIC 55 / BUBEAU OF AMEBICAN ETHKOLOGY / CHIPPEWA / SIOUX; lines 6512-6584 confidence: medium
The father’s love is measured by sacrifices, gifts, and ceremonies. The White Buffalo Maiden, sent by the Buffalo tribe, is admired as a model for children and described as pure white and without blemish.
The White Buffalo Maiden is associated with the pipe, and the decorated wand represents the pipe connected with her gift or teaching.
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Teton Sioux Music DBXSMOBIJ TETON SIOUX MUSIC 55 / BUBEAU OF AMEBICAN ETHKOLOGY / CHIPPEWA / SIOUX; lines 6586-6656 confidence: medium
Two large lodges are made into one west-facing lodge in the camp circle; the arrangement follows White Buffalo Maiden's instructions, has no fire inside, and includes a square of exposed mellowed earth.
The passage states that the lodge and ceremonial details followed instructions given by the White Buffalo Maiden on her first appearance.
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Teton Sioux Music RHYTHMIC UNIT OF SONG / METRIC UNIT OF VOICE (TEMPO) / METRIC UNIT OF DRUM (TEMPO) / POX SOCIETY; lines 23762-23841 confidence: medium
Among the Teton at Standing Rock, fox songs and coyote songs were said to be the same, with wolf songs included; at Fort Totten the Santee kit-fox dance was called the coyote dance; among the Crows, all societies were said to have been originated by mythical Old Man Coyote.
The passage reports that among the Crows all societies were said to have been originated by mythical Old Man Coyote.
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The Assiniboine I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O / ABSTRACTS OF MYTHS.; lines 13498-13636 confidence: medium
The earth is flooded; Sitcon'ski makes Muskrat dive for mud, fashions the earth from it, and makes Muskrat and Beaver change tails.
The trickster-cycle protagonists shape earth, set winter length, create men and horses, retrieve summer, and decide human mortality.
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The Assiniboine I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O / ABSTRACTS OF MYTHS.; lines 13932-14025 confidence: medium
An orphan boy uses magic to secure game and build a lodge, rescues his kidnapped sister by pursuit on a magic steed and killing the enemies, and both siblings marry.
Both the orphan boy and the deserted boy secure game by magic and build a fine lodge after vulnerability or abandonment.
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The Assiniboine ILLUSTRATIONS. / INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY.; lines 5871-5952 confidence: high
The Assiniboine trickster is said not to be uniformly malevolent and to appear at times as culture-hero or transitional figure in distributing ceremonials, instructing mankind, slaying the giant, and stealing summer.
The author says the Assiniboine trickster appears at times as culture-hero or transitional figure in distributing ceremonials, instructing mankind, slaying the giant, and stealing summer.
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The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 11448-11560 confidence: high
Many people are starving. Red Hawk waits to devour them; Black Hawk says he wishes to help them. Red Hawk and Black Hawk challenge each other and begin tests involving rabbits and mice.
Black Hawk opposes Red Hawk’s plan to eat starving people, wins the hunting contest, and teaches men to hunt so they no longer starve.
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The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 11855-11926 confidence: medium
The young wife suggests the husband may also marry the eager woman; she says nothing can kill her, identifies herself as wakan, predicts she will lead the people, says her first child will be a boy and leader, and says she will show people how to get buffalo.
The young wife predicts that all people will depend on her and that she will show them how to get buffalo.
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The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 11928-12018 confidence: medium
The woman picks up the calf, passes through the south-facing entrance, climbs a lofty tree inside the corral, sings, then orders sharpshooters to shoot buffalo; selected fat animals and the remainder are distributed.
The woman leads followers, directs buffalo procurement, has many people under her, and states that people can subsist on buffalo.
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The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 13058-13154 confidence: medium
Inktu'mni travels with many Indians, reaches the Saskatchewan River, kills five moose-bucks, makes a boat, descends past falls to the sea, ties five canoes, travels eight days, and reaches an island.
Inktu'mni's journey and trade are linked to the shift from only buckskin garments to cloth garments among the Indians.
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The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 5954-6065 confidence: high
Muskrat shows mud held in its paws; Sitcon'ski says he will make earth from it, rubs it between his palms, breathes on it, and makes the earth.
Sitcon'ski/Inktonmi makes earth, alters animal tails, sets winter months, creates men and horses, and acts to obtain summer weather.
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The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 7514-7600 confidence: high
Inkton/mi lives with the Indians, calls everyone to prepare for a buffalo hunt from a hilltop, the people kill buffalo, and he makes a bone knife and teaches how to skin, cut, clean, and eat buffalo parts.
Inkton/mi calls the hunt, creates a bone knife, teaches butchering and eating practices, and declares future subsistence on buffalo food.
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The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 7602-7708 confidence: high
Inkton'mi makes many songs, finds them heavy to carry, summons birds and beasts, and divides songs, powers, dances, costumes, and ceremonies among them, including buffalo and cock.
Inkton'mi makes songs, distributes them with powers and ceremonies to animals, and directs the animals to give dances to people through dreams.
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The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 7918-8009 confidence: medium
The orphan is said to grow tall, be first to make a buffalo-pound, and become handsome by sweating.
The orphan or poor boy provides food, is strong enough to punish thieves, is connected to the chief's daughter, and is named by the editor as part of the Poor Boy motive.
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The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 8099-8196 confidence: medium
The boy wishes for the meat of a male and a female moose; the next day his grandmother finds the meat in camp, and they subsist on it for four months.
The poor boy obtains meat and drives buffalo to feed others; a source note explicitly identifies the tale as a fragmentary version of the Poor Boy hero who supplies starving people with food.
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The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 8450-8543 confidence: medium
The boy makes feathered willow-stick arrows, including one round-headed arrow, declares he will cross the mountains, is warned about a people-killing bear, and goes to the bear’s cave.
After warnings from his sister, the boy deliberately goes to the bear and then the giant, defeats both, and returns with trophies.
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The Omaha Tribe ENVIRONMENT; RESULTANT INFLUENCES / BUREAU OF AMERICAN ETHNOLOGY / TWENTY-SEVENTH ANNUAL REPORT PLATE 17 / TIPIS; lines 4711-4797 confidence: medium
A man makes a clay-and-sand vessel, hardens it in fire, tests it with water, and uses it over fire with water and meat so the people can eat boiled meat.
Individual men introduce useful innovations by making a clay vessel, discovering maize kernels, and domesticating burden animals for the people.
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The Omaha Tribe KANSA CHIEF / THE QUAPAW TRIBE0 / THE OMAHA TRIBE / ENVIRONMENT; RESULTANT INFLUENCES; lines 4663-4708 confidence: medium
An unnamed man found a very dry elm root, made a hole in it, put in a stick, rubbed it until smoke appeared, smelled it, and other people came near and helped rub.
An unnamed man initiates the production of fire from a dry elm root and stick, and the resulting fire benefits the people by warming them and cooking food.
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The Omaha Tribe PERSONAL NAMES IN THE WEXZHINSHTE GENS (1) / BUREAU OF AMERICAN ETHNOLOGY / TWENTY-SEVENTH ANNUAL REPORT PLATE 25 / INSHTA'THABI, THE LAST WATHON; lines 9927-10066 confidence: medium
The people have no food or game; an orphan boy living outside the village with his grandmother consults with her, and he makes a hoop to help procure food.
The orphan devises or carries out the means of obtaining buffalo food for the people and is made a chief in gratitude.
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The Omaha Tribe SOCIETIES / SOCIETIES / THE OMAHA TRIBE / ORIGIN; lines 33704-33757 confidence: medium
The passage heading and introductory sentence identify this as the Omaha story of the origin of the Shell society.
The passage is framed as the origin of the Shell society, and the stranger reveals that he will instruct the selected man in knowledge of mysteries.
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The Omaha Tribe SOCIETIES / SOCIETIES / THE OMAHA TRIBE / ORIGIN; lines 33759-33829 confidence: medium
The stranger tells the parents to prepare to move, directs the family's route, points out trees, fruits, herbs, and roots useful for food or medicine, and tells the couple to observe and remember them.
The stranger brings subsistence knowledge, medical plant knowledge, hunting direction, meat-processing instructions, and ritual songs to the family.
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The Omaha Tribe TWENTY-SEVENTH ANNUAL REPORT PLATE 32 / BUREAU OF AMERICAN ETHNOLOGY / TWENTY-SEVENTH ANNUAL REPORT PLATE 33 / TON'WONGAXEZHINGA (LITTLE VILLAGE MAKER); lines 12113-12249 confidence: medium
The Tecinde gens name refers to the buffalo tail. Its ancient rites are lost, but tradition says the ceremony pertained to the crow; creation myths say bodiless people dwelt in the upper world or air and that the crow helped them secure bodies for earthly human life.
The crow helps bodiless people secure bodies so they can live on earth as men and women.
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The Omaha Tribe TWENTY-SEVENTH ANNUAL REPORT PLATE 32 / BUREAU OF AMERICAN ETHNOLOGY / TWENTY-SEVENTH ANNUAL REPORT PLATE 33 / TON'WONGAXEZHINGA (LITTLE VILLAGE MAKER); lines 12113-12249 confidence: low
The Tecinde subdivision name list includes glosses referring to horns, young buffalo hair, an old hero preserved in song and story, crow necklace, shaking buffalo, arrows, orphanhood, moon terms, white buffalo, buffalo trail, and a younger sister hawk name; several entries note Ponca or other Omaha parallels.
One personal name is identified as the name of an old hero whose deeds are preserved in song and story.
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The Pawnee - Mythology (Part I) ABSTRACTS / ABSTRACTS. / ABSTRACTS. 475 / BUNDLE.; lines 23423-23455 confidence: high
The boy and girl return to his people and teach them to build earth-lodges and explain earth-lodge symbolism.
After the bundle and marriage episode, the boy and girl return and teach his people how to build earth-lodges and explain their symbolism.
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The Pawnee - Mythology (Part I) ABSTRACTS / ABSTRACTS. / ABSTRACTS. 475 / BUNDLE.; lines 23423-23455 confidence: medium
The second abstract begins with a Mysterious Man living alone in a hill lodge, successful hunting during village famine, villagers afraid to appeal because of snakes, Spider-Woman willing to challenge him, the chief inviting him as son-in-law, and the young man saying he must feed and consult snakes.
During famine, the Mysterious Man releases buffalo from a cave on repeated days so that the people can kill them.
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The Pawnee - Mythology (Part I) ABSTRACTS. 477 / ABSTRACTS. 479 / BUFFALO. / ABSTRACTS. 483; lines 23777-23830 confidence: medium
The boy’s father addresses him in timber and gives him bird, rabbit, larger game, and buffalo; then guides him to rats and ground beans, to artichokes, and gives leggings, moccasins, robe, quiver, and other items.
The boy is led by his father to game, ground beans, artichokes, corn planting, a sacred bundle, buffalo offerings, and altar use, and later becomes a public buffalo caller.
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The Pawnee - Mythology (Part I) ABSTRACTS. 477 / ABSTRACTS. 479 / BUFFALO. / ABSTRACTS. 483; lines 23832-23883 confidence: high
Food put in a pot multiplies magically; the boy receives artichokes, Indian potatoes, and buffalo meat, and his mother feeds famishing people.
The boy produces or receives magically multiplying foods, provides buffalo meat, later fills corn sacks, and saves people from famine.
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The Pawnee - Mythology (Part I) ABSTRACTS. 477 / ABSTRACTS. 479 / BUFFALO. / ABSTRACTS. 483; lines 23832-23883 confidence: high
After crops fail and famine threatens, the boy, now called Running-Howling-Wolf, instructs the chiefs to prepare cache holes and sacks; after four days the sacks are filled with corn, the people are saved, and he returns to North Wind.
During renewed famine, the boy prescribes speech to receptacles and concealment of sacks in cache holes; after four days the sacks are filled with corn and the people are saved.
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The Pawnee - Mythology (Part I) ABSTRACTS. 477 / ABSTRACTS. 479 / BUFFALO. / ABSTRACTS. 483; lines 23885-23930 confidence: medium
The gods teach the boy ceremonies and prepare squash, beans, melons, corn, and buffalo meat for him while priests sing.
The returned boy teaches or transmits ceremonies indirectly, feeds the people, brings seeds, and is associated with renewed buffalo abundance.
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The Pawnee - Mythology (Part I) ABSTRACTS. 489 / ABSTRACTS. 491 / ABSTRACTS. 493 / ABSTRACTS. 495; lines 24421-24474 confidence: high
Long-Tooth-Boy and his brother return to a riverbank with skeletons, fire, and a groaning man; the being asks them to step on its back, but Long-Tooth-Boy uses a magic flint, kills it, and it is identified as a catfish whose spines killed many people.
Long-Tooth-Boy defeats dangerous animal beings, protects against buffalo, teaches the people, gives them buffalo, and disappears leaving a large flint placed in a sacred bundle.
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The Pawnee - Mythology (Part I) ABSTRACTS. 489 / ABSTRACTS. 491 / ABSTRACTS. 493 / ABSTRACTS. 495; lines 24476-24524 confidence: high
The boy brings food, has the chief surround timber, and people find ground-beans and animals because he made mud images at night; he later produces more game and buffalo and is called wonderful.
The boy produces game for the people, later gives seeds to plant, teaches agriculture and ceremonies, and disappears.
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The Pawnee - Mythology (Part I) ABSTRACTS. 491 / ABSTRACTS. 493 / ABSTRACTS. 495 / ABSTRACTS. 497; lines 24597-24630 confidence: medium
The man visits a monster by a big lake, sees human bones, kills the catfish monster by trampling its back, and survives because his feet have turned into flint and the monster's spines do not enter them.
The empowered man kills a catfish monster associated with human bones, seven dangerous spotted calves, and an attacking buffalo bull; people use the monster's fat for medicines.
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The Pawnee - Mythology (Part I) ABSTRACTS. 497 / ABSTRACTS. 499 / S3. THE DOG-BOY WHO MARRIED THE CHIEF'S DAUGHTER. / ABSTRACTS. SOI; lines 24744-24808 confidence: medium
The restored Hawk kills Fire-Keeper by turning into Hawk and striking his head, turns human again, throws fire through the sky, says warriors should receive help from stars' light, and is thanked by animals and birds as Warrior-Bird.
The restored Hawk kills Fire-Keeper, throws fire through the sky, announces star-light help for warriors, and gives instructions about sacred bundles and guardians.
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The Pawnee - Mythology (Part I) ABSTRACTS. 499 / S3. THE DOG-BOY WHO MARRIED THE CHIEF'S DAUGHTER. / ABSTRACTS. SOI / ABSTRACTS. 503; lines 24940-24956 confidence: medium
The wonderful boy, wearing his robe wrong side out, sets out to find Spider-Woman's village, where she kills people in a tree-climbing contest.
The boy sets out for Spider-Woman's village, where she kills people, and later declares an end to cannibalism.
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The Pawnee - Mythology (Part I) ABSTRACTS. 507 / ABSTRACTS. 509 / ABSTRACTS. 51I / ABSTRACTS. 513; lines 25383-25437 confidence: medium
Animal Boy, a Chaui young man, disappears and returns famous. Crow Feathers or Cheat Coyote, described as a great thief, envies his costume, challenges him to transform, commands him to remain an eagle, and returns wearing Animal Boy's costume.
Animal Boy is said to have disappeared, been taken into the animals' lodge, received great power, and later provides buffalo.
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The Pawnee - Mythology (Part I) ABSTRACTS. 507 / ABSTRACTS. 509 / ABSTRACTS. 51I / ABSTRACTS. 513; lines 25439-25487 confidence: medium
Animal Boy has a fox hide and true red fox; buffalo stay away but he obtains buffalo by a magic ring. Through his grandmother's visit to the chief's lodge, the chief's youngest daughter sees the true red fox and buffalo meat, and the chief later declares Animal Boy will marry his daughter.
Animal Boy obtains buffalo by a magic ring, directs the announcement of buffalo, and creates hearts, tongues, and a whole buffalo from buffalo hairs.
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The Pawnee - Mythology (Part I) ABSTRACTS. 509 / ABSTRACTS. 51I / ABSTRACTS. 513 / ABSTRACTS. JIS; lines 25490-25543 confidence: medium
Stone-Man confesses at night that he had intended to turn the people into stone and asks for a young buffalo.
Animal Boy acts against Stone-Man, who had intended to turn the people into stone, and removes Stone-Man's power with buffalo guidance.
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The Pawnee - Mythology (Part I) ABSTRACTS. 509 / ABSTRACTS. 51I / ABSTRACTS. 513 / ABSTRACTS. JIS; lines 25598-25667 confidence: medium
The couple returns to the village; people see geese at the lodge entrance and are astonished because the geese act like human beings.
The human-like geese live with the couple, one prophesies the fate of two sons, and the surviving son becomes a great medicine-man who founds the Geese medicine-lodge.
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The Pawnee - Mythology (Part I) ABSTRACTS. 519 / ABSTRACTS. 52I / ABSTRACTS. 523 / ABSTRACTS. 525; lines 26024-26093 confidence: high
The woman later bears more children, makes the tipi with her husband, originates the bear dance, warns him about the limits of arrow protection, mourns him after his death, teaches her son bear mysteries, teaches a sincere Chaui visitor, performs in medicine-lodges, and her son becomes one of four leaders of the bear ceremony.
The woman originates the bear dance after receiving bear teachings and later transmits bear mysteries; her son becomes one of four leaders of the bear ceremony.
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The Pawnee - Mythology (Part I) ABSTRACTS. 527 / ABSTRACTS. 529 / ABSTRACTS. 531 / ABSTRACTS. 533; lines 26500-26546 confidence: medium
The boy becomes an eagle to overtake and later outstrip a war party, takes scalps, is later believed when the warriors return, becomes a great warrior and chief, makes his eagle skin turn into a live eagle in the medicine-lodge, dies old, and transmits his power.
The Eagle-associated boy transmits his power after becoming chief, and the Dog-associated boy institutes the Young Dog dance.
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The Pawnee - Mythology (Part I) ABSTRACTS. 529 / ABSTRACTS. 531 / ABSTRACTS. 533 / ABSTRACTS. 535; lines 26549-26621 confidence: high
A poor young man goes to a hill, cries, hears drumming on the fourth night, sees Eagle, follows him, and finds birds in a circle with two Swans in the center drumming while the birds whistle.
A poor young man receives the dance from Eagle, Swans, Owls, and other birds, with fasting and dream instruction, and then institutes the Sun-Dance.
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The Pawnee - Mythology (Part I) ABSTRACTS. 52I / ABSTRACTS. 523 / ABSTRACTS. 525 / ABSTRACTS. 527; lines 26184-26232 confidence: high
The buffalo woman instructs Howling Fox to make a west-facing earth-lodge and prepare offerings; on the fourth night he gives presents, follows her to a buffalo wallow, and ties presents to bulls' horns.
Howling Fox receives ritual instructions from the buffalo woman and later institutes the buffalo dance and ceremony among the people.
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The Pawnee - Mythology (Part I) ABSTRACTS. 531 / ABSTRACTS. 533 / ABSTRACTS. 535 / ABSTRACTS. 537; lines 26658-26712 confidence: medium
The man uses the rattle on the war-path so dust becomes armed warriors, later takes a second wife, speaks slightingly of his first wife, finds her bones, and teaches whistle dance and bewitching with red beans.
After the loss of his first wife, the man institutes the whistle dance and teaches the people how to bewitch with red beans.
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The Pawnee - Mythology (Part I) ABSTRACTS. 537 / ABSTRACTS. 539 / ABSTRACTS. 54I / ABSTRACTS. 543; lines 26983-27086 confidence: medium
People lacking salt beg it from Coyote, who gives it to them and disappears; later children sing to coyotes on a hill to remember that coyotes gave them salt.
People who lack salt receive it from Coyote, after which children sing to coyotes on a hill to remember that coyotes gave them salt.
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The Pawnee - Mythology (Part I) ABSTRACTS. / ABSTRACTS. 475 / BUNDLE. / ABSTRACTS. 477; lines 23458-23522 confidence: medium
A boy shoots at a woman’s robe image and successive moon forms; the figure becomes a spider, is killed, and is shot into the heavens as Moon. The young man releases animals, feeds snakes, returns as Morning-Star, leaves a substitute, and people increase after Spider-Woman disappears.
The young man releases buffalo and other animals across the land, feeds snakes, returns to the heavens as Morning-Star, and leaves a substitute.
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The Pawnee - Mythology (Part I) ABSTRACTS. / ABSTRACTS. 475 / BUNDLE. / ABSTRACTS. 477; lines 23524-23562 confidence: medium
In “The Girl Who Married a Star,” one of two girls wishes to marry a star and awakens as a star’s wife in a strange country; after bearing a boy she disobeys the warning not to dig turnips, sees earth below, saves animal sinew, and makes a rope to descend with the boy.
The boy is born from the union of the star and the human woman, survives, grows up with another boy, destroys monsters and wicked animals, becomes a great man, and is thought to return to heaven.
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The Pawnee - Mythology (Part I) BUFFALO-WIFE AND CORN-WIFE. 67 / THE CANNIBAL WITCH AND THE BOY WHO CONQUERED THE BUFFALO. 73 / THE CANNIBAL WITCH AND THE BOY WHO CONQUERED THE BUFFALO. 75 / THE CANNIBAL WITCH AND THE BOY WHO CONQUERED THE BUFFALO. 79; lines 4026-4093 confidence: medium
The boy tells his grandmother to cut up Buffalo for food and says she must eat this meat and “do not eat people any more.”
The boy instructs the grandmother not to eat people, directs her to Buffalo meat, gives seeds and a hoe, and tells her to plant and eat what she raises.
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The Pawnee - Mythology (Part I) BUFFALO-WIFE AND CORN-WIFE. 67 / THE CANNIBAL WITCH AND THE BOY WHO CONQUERED THE BUFFALO. 73 / THE CANNIBAL WITCH AND THE BOY WHO CONQUERED THE BUFFALO. 75 / THE CANNIBAL WITCH AND THE BOY WHO CONQUERED THE BUFFALO. 79; lines 4095-4129 confidence: medium
The Buffalo hold council in a valley, acknowledge being beaten by the boy in smoking, drinking with horns, and running, and declare that people will hunt them, eat their meat, use horn spoons, smoke, find buffalo at grass or ponds, and use buffalo robes.
The boy's victories over the Buffalo are explicitly used to explain why people will kill Buffalo, eat their meat, make spoons from horns, smoke, and use robes.
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The Pawnee - Mythology (Part I) BUNDLE. / ABSTRACTS. 477 / ABSTRACTS. 479 / BUFFALO.; lines 23661-23726 confidence: medium
The Boy tells his grandmother to cut up meat and stop eating human flesh; later he sends her north with a bag of seeds to plant, releases his dog, goes south, becomes known as a great warrior, and goes to the land of the sun.
The Boy ends his grandmother's dependence on human flesh, sends her with seeds to plant, becomes a great warrior, and the Buffalo council's decrees establish practices for people.
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The Pawnee - Mythology (Part I) BURNT-BELLY AND HIS DREAMS. 157 / BURNT-BELLY AND HIS DREAMS. 159 / I 62 TALES OF READY-TO-GIVE. / THE BOY WHO WORE A WOODPECKER CAP. 163; lines 7956-8043 confidence: high
After recovering, the boy sends the people into the timber, where they find game, artichokes, and ground beans. He says this is the fourth and last time he will help and tells them to move far away to find game.
Woodpecker-Boy provides food, gives seeds, teaches planting and seasonal hunting, instructs dance practice, and is said to have taught the people many things.
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The Pawnee - Mythology (Part I) BURNT-BELLY AND HIS DREAMS. 159 / I 62 TALES OF READY-TO-GIVE. / THE BOY WHO WORE A WOODPECKER CAP. 163 / SHOOTING OF THE SQUIRREL'S NOSE. 167; lines 8150-8239 confidence: medium
Burnt-Belly-Boy says buffalo will be near; the chief has the people summoned, and they follow him into thick timber where they find skunks, badgers, raccoons, deer, rats' nests, ground beans, and pecans.
Burnt-Belly-Boy leads the people to woodland foods, small game, and buffalo, producing abundant food for the community.
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The Pawnee - Mythology (Part I) CONTENTS 3 / PREFACE. / INTRODUCTION. / INTRODUCTION. 9; lines 679-719 confidence: high
The second group is Tales of Ready-to-Give, largely cultural hero tales, associated with a northern supernatural being who is supreme guardian deity in food quests.
The Ready-to-Give group is said to consist largely of cultural hero tales.
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The Pawnee - Mythology (Part I) COYOTE SHOWS TURKEY THE SCALP-OFFERING CEREMONY. 457 / COYOTE AND THE TURKEYS ROLL DOWN THE HILL. 459 / COYOTE AND PRAIRIE-CHICKEN. 461 / COYOTE AND THE ROSEBUDS. 463; lines 22820-22931 confidence: medium
The leader hears a queer noise in the ground, threatens the source, inserts his membrum into a hole, and something chews it so that only a short piece remains.
The leader's membrum is chewed apart; he scatters the pieces and commands plums, grape vines, berries, and nuts to grow, while the note says children are told fruit came from the genitals of the first man placed on earth.
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The Pawnee - Mythology (Part I) COYOTE AND BEAR. 455 / COYOTE SHOWS TURKEY THE SCALP-OFFERING CEREMONY. 457 / COYOTE AND THE TURKEYS ROLL DOWN THE HILL. 459 / COYOTE AND PRAIRIE-CHICKEN. 461; lines 22706-22817 confidence: high
Long ago the people had no salt; Coyote wandered over the land, turned into a man, made a big fire on a high hill, and roasted meat.
Coyote turns into a man, gives salted meat, and guides the people to a salt source they previously lacked.
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The Pawnee - Mythology (Part I) COYOTE AND THE ROSEBUDS. 463 / COYOTE, THE PLUM TREES, AND THE GRAPE VINES. 465 / THE SKUNKS AND THE BEAVERS. 467 / US. HOW RABBIT LOST HIS TAIL'; lines 23082-23136 confidence: medium
A note says the Rat story teaches children that white rats received earth-nuts, black rats received artichokes, and the two animals gave these foods to the people.
The source note says the two Rats received earth-nuts and artichokes and gave those foods to the people.
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The Pawnee - Mythology (Part I) HANDSOME-BOY AND AFTER-BIRTH BOY. 147 / HANDSOME-BOY AND AFTER-BIRTH BOY. 149 / ISO TALES OF READY-TO-GIVE. / HANDSOME-BOY AND AFTER-BIRTH BOY. 151; lines 7429-7466 confidence: medium
The strange boy tells the leader: "You are now dead as a human being. You shall again take life and become a locust tree." He then places the other people in the timber as locust trees and says people will remember that they were once sharp-elbow people with spines.
The father says the strange boy has killed bad animals, lightnings, thunders, and the sharp-elbow people; within the passage the boy also neutralizes and transforms the sharp-elbow people.
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The Pawnee - Mythology (Part I) HANDSOME-BOY AND AFTER-BIRTH BOY. 149 / ISO TALES OF READY-TO-GIVE. / HANDSOME-BOY AND AFTER-BIRTH BOY. 151 / HANDSOME-BOY AND AFTER-BIRTH BOY. 153; lines 7469-7550 confidence: medium
Mouse says it knows where the father is, moves from the fireplace to the wood mortar, and the mortar admits helping the father escape; the boy throws the mortar away but spares it from burning because people will use it in the future.
The boy refuses to burn the speaking mortar because people will have use for it in the future.
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The Pawnee - Mythology (Part I) HANDSOME-BOY AND AFTER-BIRTH BOY. 153 / HANDSOME-BOY AND AFTER-BIRTH BOY. 155 / BURNT-BELLY AND HIS DREAMS. 157 / BURNT-BELLY AND HIS DREAMS. 159; lines 7761-7845 confidence: medium
A man says the village is starving and cannot find artichokes, ground beans, pecans, or game; Woodpecker-Boy dresses again and goes out toward the timber with owls hooting upon his legs.
After hearing that the village is starving, Woodpecker-Boy goes to the timber, searches where animals hid foods, makes animal images, gives four yells, and returns to the village.
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The Pawnee - Mythology (Part I) HANDSOME-BOY AND AFTER-BIRTH BOY. 153 / HANDSOME-BOY AND AFTER-BIRTH BOY. 155 / BURNT-BELLY AND HIS DREAMS. 157 / BURNT-BELLY AND HIS DREAMS. 159; lines 7847-7903 confidence: medium
The boy has the chief summoned and tells him that he has worked in the timber all night; he instructs the chief to have the people surround the timber, with women carrying hoes and bags, and to rush in on command.
Woodpecker-Boy repeatedly directs the village to timber drives that produce roots and abundant game, including deer and buffalo.
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The Pawnee - Mythology (Part I) HANDSOME-BOY AND AFTER-BIRTH BOY. I45 / HANDSOME-BOY AND AFTER-BIRTH BOY. 147 / HANDSOME-BOY AND AFTER-BIRTH BOY. 149 / ISO TALES OF READY-TO-GIVE.; lines 7329-7372 confidence: medium
"They are from the heavens. They are not to be molested. You must take them back..."
The strange boy rejects returning the heavenly beings to a deadly tree and instead redistributes the Lightnings and Thunders into ordered directional and sky roles.
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The Pawnee - Mythology (Part I) HANDSOME-BOY. 417 / HANDSOME-BOY. 419 / HANDSOME-BOY. 42I / HANDSOME-BOY. 423; lines 20865-20946 confidence: medium
Handsome-Boy has buckskin leggings made with scalps and eagle feathers, completes a ring of scalps, leaves wearing the leggings, and is never heard of again.
The passage states that Pawnee secret ceremonies wear leggings with scalps and eagle feathers because of Handsome-Boy's final acts and disappearance.
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The Pawnee - Mythology (Part I) HANDSOME-BOY. 42I / HANDSOME-BOY. 423 / BIG TURTLE. 427 / IV. COYOTE TALES.; lines 21017-21056 confidence: medium
Many tales are said to contain elements of the culture hero and to encourage poor boys and girls toward ambition.
The passage explicitly says many tales contain elements of the culture hero and encourage poor boys and girls to ambition.
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The Pawnee - Mythology (Part I) HOW EVENING-STAR S DAUGHTER WAS OVERCOME. 4I / CONTEST BETWEEN THE MORNING-STAR AND THE MOON. 43 / TRUE STORIES OF THE HEAVENLY BEINGS. / ORIGIN OF THE BASKET DICE GAME. 45; lines 2401-2408 confidence: low
The note says the tale apparently recounts a historical event, is told as history, and is meant to encourage young men toward war-path deeds and possible founding of a new band.
The note says the tale is told as history and is meant to encourage young men to greater war-path deeds and possible founding of a new band.
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The Pawnee - Mythology (Part I) HOW THE PAWNEE GOT THE EAGLE DANCE. 395 / HOW THE PAWNEE GOT THE EAGLE DANCE. 397 / HOW THE PAWNEE GOT THE EAGLE DANCE. 399 / HOW THE PAWNEE GOT THE EAGLE DANCE. 40I; lines 19734-19807 confidence: medium
Eagle-Boy becomes a medicine-man, warrior, and chief, gives the story and eagle skin to his son, and the talismans are handed down to Hawk, keeper of the whistle, rattle, and white clay, who dances the Eagle Dance and sings songs associated with Eagles, sky-carrying, and eagle transformation.
Eagle-Boy becomes a medicine-man, warrior, and chief, passes the story and eagle skin to his son, and the talismans are said to be kept by Hawk, who dances the Eagle Dance.
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The Pawnee - Mythology (Part I) HOW THE WITCH-WOMAN WAS KILLED. II9 / PURSUIT BY A RATTLING SKULL; THE PLEIADES. 121 / J22 TRUE STORIES OF THE HEAVENLY BEINGS. / THE POOR BOY AND THE MUD PONIES. I23; lines 6041-6122 confidence: medium
The boy dreams of two ponies dropped from the heavens, remembers their appearance, repeatedly makes two mud ponies, carries them, places them outside the village, and pretends to water and pasture them.
Dreams and a voice associate the ponies with Tirawa and the sky; the people regard the animals as the first ponies they have ever seen.
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The Pawnee - Mythology (Part I) HOW THE WITCH-WOMAN WAS KILLED. II9 / PURSUIT BY A RATTLING SKULL; THE PLEIADES. 121 / J22 TRUE STORIES OF THE HEAVENLY BEINGS. / THE POOR BOY AND THE MUD PONIES. I23; lines 6041-6122 confidence: high
While in the chief's lodge, the boy dreams that Tirawa opens the sky, drops two ponies for him, and sings; upon waking, he goes to a high hill and sings the remembered song.
The boy receives a song and dance associated with Tirawa, sings the song on a hill, becomes a chief, and starts the Chief's Society using those songs.
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The Pawnee - Mythology (Part I) HOW THE WORLD IS TO COME TO AN END. I3S / HOW THE WORLD IS TO COME TO AN END. I37 / THE HERMAPHRODITE. I39 / TRUE STORIES OF THE HEAVENLY BEINGS.; lines 6878-6957 confidence: high
The passage describes the usual hero as a poor boy who overcomes enemies or dangers, benefits the tribe, brings buffalo to a hungry village, or performs another act of tribal benefit; telling the tales is linked with desired bravery, fortitude, good fortune, and respect to gods.
The Ready-to-Give hero is described as usually a poor boy who overcomes enemies or dangers and brings benefits such as buffalo to the tribe.
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The Pawnee - Mythology (Part I) I. TRUE STORIES OF THE HEAVENLY BEINGS. / ORIGIN OF THE CHAUI. 17 / ORIGIN OF THE CHAUI. 19 / THE FOUR GODS IN THE WEST. 21; lines 1171-1254 confidence: medium
Opening of 'The Small-Ants Bundle and the Buffalo': the narrator’s grandfather says the people were placed on earth before seeds and buffalo, wandered, and lived on roots, berries, pond lilies, and small game.
The source note says the story teaches the origin of seeds and buffalo, while the narrative presents the young man as the human figure who receives divine instructions for the people.
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The Pawnee - Mythology (Part I) I04 TRUE STORIES OF THE HEAVENLY BEINGS. / THE BOY WHO CALLED THE BUFFALO AND WENT TO NORTH-WIND. I07 / I08 TRUE STORIES OF THE HEAVENLY BEINGS. / THE BOY WHO CALLED THE BUFFALO AND WENT TO NORTH-WIND. I09; lines 5375-5425 confidence: medium
The boy meets the strange being driving buffalo, reports bulls and cows to the people, and on the fourth time the people find bulls, cows, and calves, kill many, and the rest scatter.
The boy works with a strange being who drives buffalo, directs the people to them, and later says the being helped him get the buffalo.
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The Pawnee - Mythology (Part I) II. HOW THE PEOPLE GOT THE CROW-LANCE.' / THE ORIGIN OF THE PIPE-STICK CEREMONY. 53 / THE GIRL WHO MARRIED A STAR. 57 / THE GRAIN-OF-CORN BUNDLE. 59; lines 3057-3130 confidence: medium
After making himself known, Pahokatawa came to the people from the sky as a meteor and stayed with them.
After restoration, Pahokatawa comes from the sky as a meteor, stays with the people, and warns them of enemies so they can defend themselves.
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The Pawnee - Mythology (Part I) INTRODUCTION. 9 / INTRODUCTION. II / I. TRUE STORIES OF THE HEAVENLY BEINGS. / ORIGIN OF THE CHAUI. 17; lines 974-1032 confidence: medium
The young man returns to the people with the fat, and everyone chews a little of it.
The young man transmits fat, game implements, seeds, meat, and news of the buffalo to the hungry people.
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The Pawnee - Mythology (Part I) INTRODUCTION. II / I. TRUE STORIES OF THE HEAVENLY BEINGS. / ORIGIN OF THE CHAUI. 17 / ORIGIN OF THE CHAUI. 19; lines 1147-1168 confidence: medium
The Buffalo leads the man into a lodge where four old men sit in the west; they greet him and identify themselves as the four gods in the west with power to create everything.
The man is taken to the divine lodge, receives instructions and gifts, wakes with the robe still on him as confirmation, and tells the people.
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The Pawnee - Mythology (Part I) ISO TALES OF READY-TO-GIVE. / HANDSOME-BOY AND AFTER-BIRTH BOY. 151 / HANDSOME-BOY AND AFTER-BIRTH BOY. 153 / HANDSOME-BOY AND AFTER-BIRTH BOY. 155; lines 7564-7653 confidence: low
Editorial notes on Long-Tooth Boy describe it as a well-known Pawnee hero tale, not treated as true, told to children to show that animals can teach people wonderful things, and as an explanation of the custom of erecting an enemy scalp on a pole; another version is noted.
The editorial note says Long-Tooth Boy is a Pawnee hero tale told so children may know animals have power to teach people wonderful things and that it explains a scalp-on-pole custom.
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The Pawnee - Mythology (Part I) J, 2 TALES OF READY-TO-GIVE. / THE POOR BOY WHO TURNED INTO AN EAGLE. 173 / THE POOR BOY WHO TURNED INTO AN EAGLE. 175 / THE POOR BOY WHO LOST HIS POWER. 177; lines 8659-8746 confidence: medium
The chief asks the boy whether he can help the people obtain buffalo; the boy says he can, disappears as an Eagle for several days, says he has brought buffalo, leads the people over the hills, and they see and kill many buffalo.
The boy disappears as an Eagle, says he has brought buffalo, and leads the people to buffalo over the hills.
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The Pawnee - Mythology (Part I) LONG-TONGUE, THE ROLLING HEAD. 35 / LONG-TONGUE, THE ROLLING HEAD. 37 / HOW EVENING-STAR S DAUGHTER WAS OVERCOME. 4I / CONTEST BETWEEN THE MORNING-STAR AND THE MOON. 43; lines 2215-2261 confidence: medium
The young man directs the chief to summon village men to a hollow, makes motions at the foot of a hill, and droves of buffalo come out; the people kill them with bows and arrows and take home meat.
The young man makes buffalo come out from a hill or cave so the people can kill them and take home meat.
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The Pawnee - Mythology (Part I) LONG-TONGUE, THE ROLLING HEAD. 37 / HOW EVENING-STAR S DAUGHTER WAS OVERCOME. 4I / CONTEST BETWEEN THE MORNING-STAR AND THE MOON. 43 / TRUE STORIES OF THE HEAVENLY BEINGS.; lines 2264-2310 confidence: high
The young man says his work is complete, says he will return, releases buffalo from a cave, and says the buffalo will scatter over the land.
The young man releases buffalo, deer, antelope, and other animals from caves and is credited with saving the people from starvation.
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The Pawnee - Mythology (Part I) ORIGIN OF THE BASKET DICE GAME. 45 / THE ORIGIN OF A NEW BAND. 47 / THE ORIGIN OF A NEW BAND. 49 / II. HOW THE PEOPLE GOT THE CROW-LANCE.'; lines 2624-2691 confidence: medium
The man dances with the Crows for three nights; on the fourth, the leading Crow gives the crow-feathered lance, teaches songs, gives paint, and instructs him to found the Crow-Lance society and its priestly lance use.
The Crow gives the man a feather-covered lance, songs, and paint and commands him to return to his people and start the Crow-Lance society with rules for priestly and martial use.
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The Pawnee - Mythology (Part I) ORIGIN OF THE CHAUI. 17 / ORIGIN OF THE CHAUI. 19 / THE FOUR GODS IN THE WEST. 21 / THE SMALL-ANTS BUNDLE AND THE BUFFALO. 23; lines 1267-1330 confidence: medium
Outside, the figure says the heavenly gods are not yet ready to send buffalo, but the buffalo have given sticks with a ring and a basket of plum seeds; the youth must take them to the village for men and women to play so they do not think about hunger.
The young man receives game objects from the Moon/old woman, who says they came from the buffalo, and he carries them back so the community can learn the games.
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The Pawnee - Mythology (Part I) ORIGIN OF THE CHAUI. 17 / ORIGIN OF THE CHAUI. 19 / THE FOUR GODS IN THE WEST. 21 / THE SMALL-ANTS BUNDLE AND THE BUFFALO. 23; lines 1332-1356 confidence: medium
The young man returns to the cave, meets the old woman, is told to look over the land, sees many earth-lodges like ant-hills with people going in and out, and hears that he will have similar villages with many people.
The old woman teaches the young man about future villages, required lodge construction, altar placement, and ritual handling of a buffalo skull.
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The Pawnee - Mythology (Part I) ORIGIN OF THE CHAUI. 19 / THE FOUR GODS IN THE WEST. 21 / THE SMALL-ANTS BUNDLE AND THE BUFFALO. 23 / THE SMALL-ANTS BUNDLE AND THE BUFFALO. 25; lines 1359-1428 confidence: medium
The old woman places a sacred bundle on the young man's back and says, "This is your sacred bundle. You shall call it the Small-Ants bundle."
The young man receives a named sacred bundle, installs it in the lodge, and uses the associated objects and instructions to guide the chief and people toward the buffalo hunt.
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The Pawnee - Mythology (Part I) ORIGIN OF THE CHAUI. 19 / THE FOUR GODS IN THE WEST. 21 / THE SMALL-ANTS BUNDLE AND THE BUFFALO. 23 / THE SMALL-ANTS BUNDLE AND THE BUFFALO. 25; lines 1430-1507 confidence: medium
The chief tells the crier to quiet the village, stop games, summon four men, and have the young man instruct them for a buffalo hunt.
The young man instructs the hunt, ritual use of buffalo parts, earth-lodge construction, and seed distribution to the people.
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The Pawnee - Mythology (Part I) ORIGIN OF THE CHAUI. 19 / THE FOUR GODS IN THE WEST. 21 / THE SMALL-ANTS BUNDLE AND THE BUFFALO. 23 / THE SMALL-ANTS BUNDLE AND THE BUFFALO. 25; lines 1509-1550 confidence: medium
The young man tells the people to plant and tend seeds until corn is ready; they obey and have plenty of corn and meat.
A young man instructs the people to plant and tend seeds until corn is ready, and the people then have plenty of corn and meat.
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The Pawnee - Mythology (Part I) PROUD BOY AND THE ANIMAL MEDICINE. 323 / PROUD-BOY AND THE ANIMAL MEDICINE. 325 / PROUD BOY AND THE ANIMAL MEDICINE. 327 / PROUD-BOY AND THE ANIMAL MEDICINE. 329; lines 16301-16385 confidence: medium
The people ask to make Proud-Boy chief; he refuses, says he will be a medicine-man who cures sickness and teaches wonderful things, says his wife will prescribe for women, and all the people paint tipis in imitation of his.
Proud-Boy refuses to be chief, says he will cure sickness and teach wonderful things, and becomes a great medicine-man whose tipi painting is imitated.
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The Pawnee - Mythology (Part I) ROBE. / ABSTRACTS. 507 / ABSTRACTS. 509 / ABSTRACTS. 51I; lines 25332-25380 confidence: medium
In the lodge a scalped man tells of his power and animals give medicine. The man brings in the stone, animals breathe on it, Skunk gives rainbow and lightning-curing powers, and animals describe the stone medicine-lodge, its stone and Beavers' altars, sleight-of-hand powers, and songs.
The animals tell the man he has formed the stone medicine-lodge, instruct him about altars and songs, and he later explains the experience to his tribesmen and helps establish the lodge ceremony.
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The Pawnee - Mythology (Part I) S. LONQ-TONQUE, THE ROLLING HEAD.' / LONG-TONGUE, THE ROLLING HEAD. 33 / LONG-TONGUE, THE ROLLING HEAD. 35 / LONG-TONGUE, THE ROLLING HEAD. 37; lines 1930-2007 confidence: medium
The men open a bundle; the woman sees an ear of corn. The man says it is from Mother-Evening-Star. The woman says Evening-Star is her mother, asks to plant the corn, and later the household has plenty.
The woman identifies Evening-Star as her mother, receives an ear of corn from the bundle, and plants it so more corn is gathered.
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The Pawnee - Mythology (Part I) S. LONQ-TONQUE, THE ROLLING HEAD.' / LONG-TONGUE, THE ROLLING HEAD. 33 / LONG-TONGUE, THE ROLLING HEAD. 35 / LONG-TONGUE, THE ROLLING HEAD. 37; lines 2009-2081 confidence: medium
The boy goes north to a strange country and cries. The same man appears, identifies himself as Morning-Star, promises to get the baby-board, and says the board will be adopted by the boy's people under his protection.
Morning-Star says the baby-board he will obtain will be adopted by the boy's people and that they will always be under his protection.
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The Pawnee - Mythology (Part I) S3. THE DOQ'BOY WHO MARRIED THE CHIEF'S DAUGHTER.' / SUN-RAY, WHO MISTREATED HIS WIFE. I95 / HAWK SLAYS THE FIRE-KEEPER. I97 / HAWK SLAYS THE FIRE-KEEPER. I99; lines 9846-9961 confidence: medium
Hawk becomes human, takes the fire, throws it through the sky in different places, commands it to help warriors kill enemies, and all stars receive light.
After the Fire-Keeper is killed, Hawk takes the fire, scatters it through the sky, commands it to aid warriors, lights the stars, and is praised because the Fire-Keeper can no longer burn animals.
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The Pawnee - Mythology (Part I) TALES OF READY-TO-GIVE. / THE BUFFALO AND THE DEER. 215 / THE HUNGRY COYOTE. / THE MAN WHO SANG TO COYOTE.; lines 10964-11048 confidence: medium
A village boy or young man wears his buffalo robe with the hair inside and is known as a wonderful boy.
The young man, described as wonderful, goes to the village where Spider-Woman contests strangers in climbing an old cottonwood tree and where young men have not returned.
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The Pawnee - Mythology (Part I) THE ORIGIN OF THE LOON MEDICINE CEREMONY. 261 / THE LIGHTNING S MEDICINE CEREMONY. 267 / THE ORIGIN OF MEDICINE CEREMONIES OR POWER. / THE LIGHTNING S MEDICINE CEREMONY. 271; lines 13532-13609 confidence: medium
The animals tell the man to take the stone, say heavenly and animal power will accompany him, name the Stone-Medicine-Lodge, and prescribe the stone before the altar plus a cottonwood-and-willow altar with a dead Beaver.
The passage frames the man as recipient of animal and heavenly power and ends with arrangements to build a medicine-man's lodge.
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The Pawnee - Mythology (Part I) THE POOR BOY WHO TURNED INTO AN EAGLE. 173 / THE POOR BOY WHO TURNED INTO AN EAGLE. 175 / THE POOR BOY WHO LOST HIS POWER. 177 / THE FLINT MAN. 179; lines 8764-8834 confidence: high
The man asks his stone brother to turn him into flint; sharp bones on the monster's back break against him, and he pounds the monster's brains out with his flint feet.
By invoking the flint, the man becomes flint or stone, survives lethal attacks, and kills both the lake monster and the seven spotted calves.
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The Pawnee - Mythology (Part I) THE POOR BOY WHO TURNED INTO AN EAGLE. 173 / THE POOR BOY WHO TURNED INTO AN EAGLE. 175 / THE POOR BOY WHO LOST HIS POWER. 177 / THE FLINT MAN. 179; lines 8836-8946 confidence: medium
The man warns the people, his father fears retaliation, and the man places stones around the village that grow into a high wall with openings for arrows.
The man arranges stones around the village; they grow into a defensive wall, and the passage says the stones remind the people that he saved them from destruction by buffalo.
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The Pawnee - Mythology (Part I) THE SINGING HAWK. 20I / THE BOY WHO MARRIED A BUFFALO. / THE BUFFALO WIFE AND THE DISPERSION OF THE BUFFALO. 205 / THE POOR BOY WHO WANTED TO GET MARRIED. 207; lines 10306-10392 confidence: medium
Introductory note: told by Cheyenne-Chief, Skidi; the story teaches that a poor boy may, by effort and assistance, become a tribal benefactor.
The source note says the story teaches that a poor boy can become a tribal benefactor, and the narrative shows the boy receiving buffalo from the Buffalo people and beginning to supply meat.
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The Pawnee - Mythology (Part I) THE SON OF WIND, READY-TO-GIVE. 91 / TRUE STORIES OF THE HEAVENLY BEINGS. / THE SON OF WIND, READY-TO-GIVE. 93 / THE SON OF WIND, READY-TO-GIVE. 95; lines 4711-4797 confidence: medium
The boy says Tirawa has given him plenty; though the people threw him away, they are still his people. He tells his mother to wrap dried meat and give it to a man to take back to the camp.
The boy states that the people threw him away but are still his people, sends them meat, invites them to settle nearby, and prioritizes feeding them before marriage.
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The Pawnee - Mythology (Part I) THE SON OF WIND, READY-TO-GIVE. 91 / TRUE STORIES OF THE HEAVENLY BEINGS. / THE SON OF WIND, READY-TO-GIVE. 93 / THE SON OF WIND, READY-TO-GIVE. 95; lines 4711-4797 confidence: high
The people make a new tipi; the boy hangs his father's promised bundle in it, places a skull across the fireplace, and announces through the chief that he will send for buffalo.
The boy announces he will send for buffalo, directs men to surround them, and is said to call the buffalo four times before the men return with much meat.
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The Pawnee - Mythology (Part I) THE WITCH-WOMAN WHO STOLE THE WONDERFUL ROBE. / TALES OF READY-TO-GIVE. / THE WITCH-WOMAN WHO STOLE THE WONDERFUL ROBE. 225 / HOW THE CANNIBAL WITCH-WOMAN WAS OVERCOME. 227; lines 11397-11481 confidence: medium
When the boy emerges, his side kills the old woman's side; the old witch is killed and trampled, water runs from her genital, springs near stream banks are explained, and the victory is said to prevent witches from continuing to kill people.
After the boy beats the old woman in diving, the witch is killed, and the narrator says that otherwise witches would still be killing people in the country.
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The Pawnee - Mythology (Part I) THE BOY WHO CALLED THE BUFFALO AND WENT TO NORTH-WIND. I09 / THE MAN WHO MARRIED A BUFFALO. II3 / HOW THE WITCH-WOMAN WAS KILLED. I15 / HOW THE WITCH-WOMAN WAS KILLED. II7; lines 5760-5837 confidence: medium
The boy discovers that the people are starving because they have found no buffalo; through him they find many buffalo, obtain meat, and return to their old home.
The people are starving for lack of buffalo, and through the boy they find many buffalo and obtain meat.
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The Pawnee - Mythology (Part I) THE BOY WHO MARRIED A BUFFALO. / THE BUFFALO WIFE AND THE DISPERSION OF THE BUFFALO. 205 / THE POOR BOY WHO WANTED TO GET MARRIED. 207 / THE POOR BOY WHO WANTED TO GET MARRIED. 209; lines 10406-10498 confidence: medium
At night the daughter gives meat and fat to her parents, says the people will be fed through the poor boy, and the hungry chief consents after eating.
The girl says that through the poor boy the people will be fed; after marriage he feeds the chief and leading men and says he will try to get buffalo for the hungry people.
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The Pawnee - Mythology (Part I) THE BOY WHO PREFERRED WOMAN TO POWER. I03 / I04 TRUE STORIES OF THE HEAVENLY BEINGS. / THE BOY WHO CALLED THE BUFFALO AND WENT TO NORTH-WIND. I07 / I08 TRUE STORIES OF THE HEAVENLY BEINGS.; lines 5328-5372 confidence: medium
People look at the boy and say that the things he asks for, including tobacco, are things the gods in the heavens like; they say some god has taken pity on him, and relatives bring the requested things.
The people say a god has taken pity on the boy; after receiving the cap and name, he directs the finding of beans, brings deer meat, and enables a Buffalo hunt for the community.
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The Pawnee - Mythology (Part I) THE BOY WHO PREFERRED WOMAN TO POWER. / WIND. / ABSTRACTS. 487 / ABSTRACTS. 489; lines 24102-24156 confidence: high
A poor boy lives in the village; only the chief befriends him. He dreams of two ponies, makes little mud ponies, hides and carries them, and gives them food and drink.
The poor boy receives a dance from Tirawa, his mud ponies become the first living ponies seen, he is told he shall be chief, and he founds a chief's society.
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The Pawnee - Mythology (Part I) THE BOY WHO PREFERRED WOMAN TO POWER. / WIND. / ABSTRACTS. 487 / ABSTRACTS. 489; lines 24102-24156 confidence: high
In the Buffalo Bundle abstract, buffalo decide to go to the people. White Spot leads a white cow and calf; the calf carries the bundle and sets each day's journey distance. Buffalo are given to the people and made holy.
Buffalo travel to the people with a bundle; a little calf becomes a boy, takes charge of the bundle, and teaches offering practices.
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The Pawnee - Mythology (Part I) THE BUFFALO AND THE DEER. 215 / THE HUNGRY COYOTE. / THE MAN WHO SANG TO COYOTE. / HOW THE CANNIBAL SPIDER-WOMAN WAS OVERCOME. 221; lines 11070-11151 confidence: medium
The people kill Spider-Woman and her people, place them in ravines, and Eyes-Wide-Open is also killed.
The boy defeats Spider-Woman, who had been killing and eating people, and announces that there should be no more eating of human beings.
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The Pawnee - Mythology (Part I) THE BUFFALO GAME MEDICINE. 377 / THE BUFFALO MEDICINE WAR SHIELD. 379 / THE MAN WHO MARRIED A DEER. 381 / THE DEER DANCE. 383; lines 18875-18966 confidence: medium
The man returns to the cave, rises as if asleep, dances, sees the people become animals and birds at daylight, stays four days learning mysterious ways, and is sent east to his people.
The man learns mysterious ways from animal and bird people in the cave, composes songs about the events, and starts the Deer-Dance or Elk-Dance among his people.
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The Pawnee - Mythology (Part I) THE BUFFALO POWER AND THE WILD HORSE DANCE. 359 / THE BUFFALO POWER AND THE WILD HORSE DANCE. 361 / THE ORIGIN OF THE BUFFALO CEREMONY. 363 / THE ORIGIN OF THE BUFFALO CEREMONY. 367; lines 18125-18206 confidence: medium
Buffalo-Woman says she has brought bulls for the people, enters the new lodge, says she will return with her father, chief of all the Buffalo, and requests that he receive native tobacco and eagle feathers.
The titled passage presents the origin of the buffalo ceremony through Howling-Fox receiving instructions from Buffalo-Woman and buffalo bulls, then directing the chief, scouts, and hunters in ceremonial procedure.
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The Pawnee - Mythology (Part I) THE BUFFALO WIFE AND THE DISPERSION OF THE BUFFALO. 205 / THE POOR BOY WHO WANTED TO GET MARRIED. 207 / THE POOR BOY WHO WANTED TO GET MARRIED. 209 / THE POOR BOY WHO WANTED TO GET MARRIED. 211; lines 10500-10594 confidence: medium
The boy returns at night, tells the chief to send men over the hills to find buffalo, and the men surround and kill the buffalo.
The boy repeatedly brings buffalo, uses a robe gesture at the red hills, and afterward buffalo become numerous throughout the land.
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The Pawnee - Mythology (Part I) THE CANNIBAL WITCH AND THE BOY WHO CONQUERED THE BUFFALO. 75 / THE CANNIBAL WITCH AND THE BOY WHO CONQUERED THE BUFFALO. 79 / THE WARRIOR AND THE BLACK LIGHTNING ARROW. 83 / THE WARRIOR AND THE BLACK LIGHTNING ARROW. 85; lines 4469-4513 confidence: high
Editorial note: the tale teaches that heavenly gods protect pregnant women and newborns; it summarizes the young man's hero deeds, north-wind assistance, bundle gift, and ritual connection to the bundle ceremony.
The editorial note says the young man delivers his people from hunger, overcomes enemies, slays monsters, is assisted by the north wind, and receives a bundle; the bundle ceremony is believed to move the gods to give similar aid.
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The Pawnee - Mythology (Part I) THE GIRL WHO MARRIED A STAR. 57 / THE GRAIN-OF-CORN BUNDLE. 59 / BUFFALO-WIFE AND CORN-WIFE. 63 / BUFFALO-WIFE AND CORN-WIFE. 67; lines 3369-3453 confidence: high
The old Buffalo cow challenges Without-Wings to a race to the four world quarters, with the stakes that either people live on buffalo or buffalo live on people; he turns into a Magpie while she travels by sight-distance steps using a cane, and he commands Badgers to dig holes.
The old Buffalo cow states that if Without-Wings wins, people may live on buffalo, but if she wins, buffalo will live on people; Without-Wings wins the race around the world.
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The Pawnee - Mythology (Part I) THE GIRL WHO MARRIED A STAR. 57 / THE GRAIN-OF-CORN BUNDLE. 59 / BUFFALO-WIFE AND CORN-WIFE. 63 / BUFFALO-WIFE AND CORN-WIFE. 67; lines 3369-3453 confidence: high
The old woman falls in the Badger holes, Without-Wings completes the circuit around the world first, and Buffalo are called from the earth and driven from the cave until they seem to cover the earth.
Buffalo come from the earth and cave, are driven out by Without-Wings, cover the earth, and later divide into many herds after their chief is killed.
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The Pawnee - Mythology (Part I) THE GIRL WHO MARRIED A STAR. 57 / THE GRAIN-OF-CORN BUNDLE. 59 / BUFFALO-WIFE AND CORN-WIFE. 63 / BUFFALO-WIFE AND CORN-WIFE. 67; lines 3612-3656 confidence: medium
A note says the tale, told by Curly-Hair, concerns a wonderful boy who lived with Witch-Woman and overcame the buffalo, after which humans lived on buffalo and corn and buffalo no longer ate humans; it also says a Chaui version replaces the four dogs with wild-cat, bear, mountain-lion, and wolf, linked to Morning-Star warriors and gods of the four world quarters.
The note says the tale recounts the deeds of a wonderful boy who lived with Witch-Woman and overcame the buffalo, leading to humans living on buffalo and corn and buffalo no longer eating humans.
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The Pawnee - Mythology (Part I) THE MEDICINE-MAN WHO KILLED HIS SON. 31I / THE CHIEF S SON WHO RECEIVED THE ANIMAL POWER. 313 / THE THUNDER-BIRD CEREMONY. 315 / THE THUNDER-BIRD CEREMONY. 317; lines 15728-15804 confidence: medium
The boy says his tricks are ended and asks for a lodge for his ceremony with a skull in the east, a sun crane in the south, and a large crane in the west.
The boy requests and arranges a new ceremony lodge, the people call the ceremony the Elk dance, and he alone controls the sleight-of-hand performances.
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The Pawnee - Mythology (Part I) THE ORIGIN OF A NEW BAND. 49 / II. HOW THE PEOPLE GOT THE CROW-LANCE.' / THE ORIGIN OF THE PIPE-STICK CEREMONY. 53 / THE GIRL WHO MARRIED A STAR. 57; lines 2881-2970 confidence: medium
The old woman warns the boys not to go to a place where a killing animal lives; they go, a bear comes from its den, lightning kills it, Star-Boy inflates the bear skin, and the boys use it to frighten the old woman and guard pumpkins.
The old woman warns the boys away from dangerous places, but they go; the dangerous bear, monster, and mountain-lions are killed, and the boys are said to have killed all wicked animals in the country before returning to tell the people.
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The Pawnee - Mythology (Part I) THE ORIGIN OF MEDICINE CEREMONIES OR POWER. / THE BEAR MEDICINE-MAN. / THE ORIGIN OF MEDICINE CEREMONIES OR POWER. / THE BEAR MEDICINE-MAN.; lines 16600-16683 confidence: high
The boy becomes a great medicine-man; through him a live bear visits medicine ceremonies in the lodge, and through him the Bear-Men cut people open and eat their liver.
The boy becomes the source through whom a live bear visits medicine ceremonies and through whom Bear-Men perform their practice; he later transmits mysteries and the secret eventually dies out.
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The Pawnee - Mythology (Part I) THE SON OF WIND, READY-TO-GIVE. 93 / THE SON OF WIND, READY-TO-GIVE. 95 / THE WONDERFUL BOY. 97 / THE WONDERFUL BOY. 99; lines 4904-4984 confidence: high
Dried buffalo meat is boiled and eaten; the young man is told to go to his starving people, feed them, and call buffalo for them to kill.
The boy receives crop seeds and a buffalo robe and is instructed to return, feed his starving people, and call buffalo for them.
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The Pawnee - Mythology (Part I) THE SON OF WIND, READY-TO-GIVE. 93 / THE SON OF WIND, READY-TO-GIVE. 95 / THE WONDERFUL BOY. 97 / THE WONDERFUL BOY. 99; lines 4986-5042 confidence: high
The father tries to embrace the boy, who tells him not to touch him yet. The boy says the people are starving, that he has come back to feed them, and that he has brought things from the west.
The returning young man feeds the starving people, locates buffalo for them, and finally tells them to hunt buffalo themselves.
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The Pawnee - Mythology (Part I) THE SON OF WIND, READY-TO-GIVE. 95 / THE WONDERFUL BOY. 97 / THE WONDERFUL BOY. 99 / I02 TRUE STORIES OF THE HEAVENLY BEINGS.; lines 5045-5091 confidence: medium
A boy has seeds planted by his mother and sister over successive springs; the seeds increase, he distributes grains to each family, and the people say this is how they got their seeds through a man who was a great gambler.
The passage states that the boy's seeds were planted, increased, and then distributed to families, and that the people say this is how they obtained their seeds.
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The Pawnee - Mythology (Part I) THE STONE-MAN MEDICINE-LODGE. 287 / THE STONE-MAN MEDICINE-LODGE. 289 / THE STONE-MAN MBDICINE-LODGE. 891- / THE STONE-MAN MEDICINE-LODGE. 293; lines 14584-14632 confidence: high
The young man starts the animals' lodge among the Kitkehahki and performs miracles; Stone-Man's daughter takes part, including having men shoot her with spiked arrows that drop from her body.
The young man starts the animals' lodge among the Kitkehahki, performs miracles, and is identified as the one who gave the animal ceremony to the Kitkehahki.
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The Pawnee - Mythology (Part I) THE WARRIOR AND THE BLACK LIGHTNING ARROW. 83 / THE WARRIOR AND THE BLACK LIGHTNING ARROW. 85 / THE SON OF WIND, READY-TO-GIVE. 91 / TRUE STORIES OF THE HEAVENLY BEINGS.; lines 4569-4613 confidence: medium
The man gives the boy leggings, moccasins, a robe, a quiver filled with arrows, and a bow; he tells him to kill animals for meat and direct the women to artichokes and beans, and promises to teach planting in spring.
Ready-to-Give tells the boy where women should dig food plants and promises to return in spring to teach planting corn, squash, and beans.
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The Pawnee - Mythology (Part I) THE WARRIOR AND THE BLACK LIGHTNING ARROW. 85 / THE SON OF WIND, READY-TO-GIVE. 91 / TRUE STORIES OF THE HEAVENLY BEINGS. / THE SON OF WIND, READY-TO-GIVE. 93; lines 4616-4689 confidence: medium
In spring Ready-to-Give returns, tells the women to prepare bottom lands, brings corn, squash seeds, and beans, and distributes different seeds to his wife, her mother, her sister, and an old woman.
Ready-to-Give provides seeds, instructs planting, explains ritual objects and offerings, and teaches ceremonies of the bundle.
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The Pawnee - Mythology (Part I) THE WONDERFUL BOY WHO KILLED HIS FATHER. 305 / THE WONDERFUL BOY WHO KILLED HIS FATHER. 307 / THE MEDICINE-MAN WHO KILLED HIS SON. 309 / THE MEDICINE-MAN WHO KILLED HIS SON. 31I; lines 15445-15508 confidence: medium
The boy gives the little animal smoke and tobacco, returns it to the bundle, becomes leader of the medicine-lodge, and teaches what the animals taught him.
After revival and return from Pahuk, the boy becomes leader of the medicine-lodge and teaches animal-derived knowledge to the people.
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The Pawnee - Mythology (Part I) THE WONDERFUL BOY. 99 / I02 TRUE STORIES OF THE HEAVENLY BEINGS. / THE BOY WHO PREFERRED WOMAN TO POWER. I03 / I04 TRUE STORIES OF THE HEAVENLY BEINGS.; lines 5141-5206 confidence: medium
After placing people on earth, Tirawa gives them the ring-and-sticks game and instructs them to sing certain songs before and after playing.
Tirawa places people on earth and gives them the ring-and-sticks game and songs to perform before and after play.
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The Pawnee - Mythology (Part I) TRUE STORIES OF THE HEAVENLY BEINGS. / THE SON OF WIND, READY-TO-GIVE. 93 / THE SON OF WIND, READY-TO-GIVE. 95 / THE WONDERFUL BOY. 97; lines 4808-4886 confidence: high
The boy meets very small people who use stones tied with strings to kill game. They challenge him to shoot a hide; after he shoots through it, they examine his bow and arrows and he teaches them how to make them.
The boy demonstrates bow-and-arrow use and teaches the small people how to make bows and arrows.
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The Pawnee - Mythology (Part I) US. HOW RABBIT LOST HIS TAIL' / THE WHITE AND BLACK RATS. 469 / ABSTRACTS / ABSTRACTS.; lines 23242-23315 confidence: medium
Abstract 1, 'Origin of the Chaui': Tirawa creates heavens, earth, and woman; Moon suggests the man as mate; the pair receive instructions on kinship terms, earth-lodge, fireplace, altar, sacred bundle, tools, corn, earthenware, cooking, sacrifices, increase, and buffalo-calling dances.
The first pair receive lodge, altar, bundle, tools, corn, cooking, sacrifice, and dance instructions after creation.
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The Pawnee - Mythology (Part I) US. HOW RABBIT LOST HIS TAIL' / THE WHITE AND BLACK RATS. 469 / ABSTRACTS / ABSTRACTS.; lines 23242-23315 confidence: high
The young man encounters women of different ages, enters the spring cave, sees a young girl change into women of various ages representing moon phases and declaring herself Moon; he receives games, sees ant-hill lodges as models, and receives magical corn and meat.
The young man receives magical food, lodge models, buffalo instructions, a sacred bundle, and seeds, then conveys these benefits to his people.
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The Pawnee - Mythology (Part I) WIND. / ABSTRACTS. 487 / ABSTRACTS. 489 / ABSTRACTS. 491; lines 24264-24312 confidence: medium
At a hill and high tree amid thunder and lightning, the boys find Thunder, Lightning, Loud-Thunder, and Wonderful-Lightning, bring them home, and send thunder and lightning beings west and south with assigned actions.
The boys overcome Thunder and lightning beings and assign them directions and actions, including first spring thunder and occasional killing on earth.
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Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 21462-21535 confidence: medium
Origin of Culture abstract: a dream-seeking man learns buffalo surround hunting and wild horse use; another makes the first knife and bow; another discovers how to make fire with flints.
The culture-origin abstract attributes buffalo surround hunting, wild horse capture and use, the first knife and bow, and fire-making with flints to named only as 'a man' or 'another man.'
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Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 21537-21628 confidence: high
People enter a boat of mushrooms and cobwebs; after a duck fails, Rock's moccasin becomes a turtle and brings up mud, a rib, and a bulrush. Rock makes world, sky, and corn; Nih'anqan goes to the sky; languages, horse/buffalo roles, life, and death are explained.
Rock makes the world and sky from mud by means of a rib and makes corn from a bulrush.
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Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 21708-21783 confidence: medium
Gopher finds the herd surrounding the place and only one tree standing. During the night he makes a hole at the base, brings the man and woman down, closes the hole so buffalo cannot notice or smell it, travels underground, and brings them out at the main camp-circle at daybreak.
After returning from the buffalo camp and pursuit, the woman announces good tidings, chooses elders, founds the Buffalo-Women's lodge, and teaches commandments of the Giver.
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Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 21785-21877 confidence: medium
A buffalo cow with a calf speaks to the man, tells him to prepare one hundred arrows and materials, and later reveals something to him while he sleeps; an immense herd comes to the tipi and the man kills buffalo, one with each arrow.
A buffalo cow instructs and reveals something to the poor man; the resulting buffalo abundance, shared pemmican, secrets, degrees, and lodge establishments benefit the people.
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Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 22357-22446 confidence: high
In abstract 53, after creating man, woman, and other things, Nih’angan checks whether everything is all right, encounters a noisy camp dance, gets his head stuck in an elk skull containing mice, floats downriver, and is caught and identified.
One abstract states that after creating man, woman, and other things, Nih’angan goes from place to place to see whether everything is all right.
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Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 23949-24014 confidence: medium
In “Blood-Clot-Boy,” a blood clot becomes a boy; he kills dangerous figures, defeats shapeshifting pursuers through freezing ice, transforms a cliff-pusher into a buzzard, marries after playing a flute, returns to his parents, and goes to the sky.
Blood-Clot-Boy kills dangerous persons and a cannibal woman, defeats pursuers, and transforms a cliff-pushing man into a buzzard.
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Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 24073-24139 confidence: medium
The young man announces he will spy buffalo, sees a vast herd, but a white bird helps the herd get away; later he tells them to prepare for a buffalo chase and sets a trap for the white bird during the night.
The young man spies buffalo, traps the white bird that aids the herd, and the people then kill buffalo and are provided with food.
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Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 24185-24248 confidence: high
With permission to call forth subsistence, Moon strikes the dead black snag; humans emerge, he stops the first returning cut-nosed woman, accuses her of ruining the human race, commands no more human slaughter, and gives bows and arrows to humans.
Moon stops the slaughter of humans, gives them bows and arrows, and negotiates the change by which buffalo become subsistence for humans instead of buffalo eating people.
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Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 24250-24323 confidence: medium
Abstract 136: the sun and moon are brothers; the moon turns into a porcupine and entices a woman to the sky; a frog appears; the woman and frog have a chewing contest; the moon’s wife is forbidden to dig roots, sees earth through a hole, descends by sinew rope, and is killed by a stone thrown by the moon, while her child falls unhurt.
The child falls to earth unhurt; in variants he becomes a great chief or performs heroic acts, gives away a supernatural bow, and becomes a star.
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Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 24380-24448 confidence: medium
An old woman cutting grass finds a full-grown boy, takes him home, and people call him Found-in-Grass; he is dirty and has a big belly.
Found-in-Grass is initially dirty, ugly, and mocked, yet kills the kit-fox, produces buffalo, gains a chief's daughter as wife, and appears transformed.
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Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 24450-24533 confidence: high
Variant summary: a woman offers a stranger valuables and herself; a red arrow is used to restore the mother; twins kill several beings; Found-in-Grass receives implements, provides buffalo, traps a red kit-fox, Crow steals it, and Found-in-Grass turns chips into buffalo.
Found-in-Grass provides or makes buffalo, the tribe is over famine, he wins repeated war-path expeditions, and the tribe respects and obeys him.
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Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 24535-24588 confidence: medium
A man warns his two sons not to go where the thunder-birds are; after they go and tease the young thunders, one is blown away, later wins a girl, makes buffalo for starving people, becomes chief, and is found again by his father.
The blown-away boy is later said to make buffalo for starving people and become a chief.
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Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 24655-24706 confidence: medium
At the black snag the husband strikes it, many human beings come out, he kills Cut-Nose before re-entry, and the people return, taste pemmican, and are saved from death.
The husband kills Cut-Nose, prevents the people's deaths by pemmican, and becomes chief of the big camp-circle of human beings.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 13726-13818 confidence: medium
A small bird says the person is trying to make the young man laugh himself to death and tells him to reach the unborn calf in the buffalo, which the person fears; when the young man touches it, Laughter lets go and dies, and the young man makes a necklace of the calf for Laughter.
After Laughter dies, the young man declares that people will no longer laugh to death but will stop after stomach cramps.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 15192-15277 confidence: medium
“This myth will be for all time. People will tell of me and there will be tradition of me. I shall be in heaven, but my name will remain below.” Then they went up to heaven.
The ending links the girl and her brother with enduring designs and embroidery, saying these belong to her and to both siblings.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 15648-15694 confidence: medium
Afterward he hunts and brings back buffalo until they have plenty of meat.
Clot-child brings back buffalo until the family has plenty and is praised as a great son who can kill dangerous persons.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 15742-15821 confidence: medium
An old woman calls Clot-child grandson and gives him pemmican; she says the bear people have all the meat, and the bear guard frightens her when she asks for some.
Clot-child acts against bear people who monopolize meat, takes meat himself, survives their attacks, and shoots them.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 15742-15821 confidence: high
Clot-child takes meat, dodges and shoots attacking bears, spares one bear in the brush, and says it will live alone in the woods with poor eyesight but a sense of smell.
After sparing one bear, Clot-child declares that it will remain in timber or woods, live alone, have poor eyesight, and rely on smell.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 15985-16056 confidence: medium
White-Owl asks what source Blood-Clot-Boy uses for fire; the passage says White-Owl speaks loudly, identified parenthetically with thunder in the clouds, and flaps wings and tail, bringing snow, sleet, rain, and cold wind.
Blood-Clot-Boy identifies the elements of fire and successfully makes fire in response to White-Owl’s challenge.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 16566-16663 confidence: medium
The old woman’s pet has noticed that a bird follows or scares the buffalo herd and causes famine, so he plans to catch it and sets a trap during the night.
The old woman’s pet identifies the famine-causing bird, traps it, enables a successful buffalo hunt, and imposes a lasting condition on the crow.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 16939-17026 confidence: medium
Moon strikes down the first returning human being, identified as a woman with a cut nose, and says: 'You are the one who has ruined the human race!'
Moon strikes down the returning woman and says she is the one who has ruined the human race, ordering her to change her behavior.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 17028-17110 confidence: medium
Moon overpowers the buffalo, commands an end to human slaughter, gives bows and arrows to male humans, and tells his son to convey terms about humans living on buffalo bodies and about buffalo body-part correspondences.
Moon overpowers the buffalo, stops human slaughter, and distributes bows and arrows to male humans for protection.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 17419-17496 confidence: high
Little-star meets a young man, shows him the bow and what is tied to it, explains its meanings, and says he leaves it for him and all men as a guide, a weapon for future wars, and the source from which all weapons will be made.
Little-star leaves the bow for the young man and all men, says it will guide them, identifies it as their weapon for future changes or wars, and says all weapons will be made from it.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 18231-18302 confidence: medium
The boys go to thick timber, enter an old smoked-hide tipi, encounter Tangled-Hair, make him sleep while tending his hair, fasten the hair to tipi poles, kill him with fire-heated stones placed in his open skull, take his hair home, and give it to their father, who warns them about another fierce being.
The boys bring back Tangled-Hair's locks for clothing, a panther hide for a bow-case and quiver, and eagle feathers for war bonnets, wing feathers, and pendants.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 18304-18387 confidence: medium
Found-in-Grass requests a peeled stick and hide strings, makes a small running wheel representing animals with arrow sticks, uses it to produce a buffalo, and provides beef to the chief and the girl's relatives.
Found-in-Grass supplies the chief's kin and the camp with buffalo, after which the people love him for his deed and he becomes part of the chief's band.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 18889-18962 confidence: medium
At the steep bank, the boys see a large water monster, crawl within range, shoot it in a vital spot, pull it from shore, and it dies.
The boys kill a water monster and overpower a thunder-bird, then bring horns and feathers home for practical or ceremonial uses.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 19224-19317 confidence: medium
Found-in-Grass reaches the divide, gathers buffalo chips into a big pile, and commands that an immense herd come from the chips after he returns to camp.
Found-in-Grass creates or summons buffalo, organizes the camp’s preparation, and provides game for the people.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 19319-19405 confidence: medium
At Found-in-Grass's tipi, the mother-in-law prepares a large feast. The father-in-law sends an old man to invite chiefs and warriors for food and a friendly smoke. Men come, feast, smoke, tell war stories, and praise Found-in-Grass as a great hero.
The passage calls Found-in-Grass a great hero, shows chiefs and warriors feasting and smoking with him, and states that the tribe has passed through the great famine.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 19631-19712 confidence: medium
Spring-child directs Door-child to heat round stones; the brothers tie the being's hair tangles to tent poles and place red-hot stones into his open brain, killing him.
The brothers eliminate beings described as powerful and dangerous to people and bring back useful materials from them.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 19785-19865 confidence: medium
Spring-child tells his wife to bring water and wash and says he will make buffalo. The wife tells her father, who announces it. Spring-child later says he has made buffalo and appears as a fine-looking young man whom people do not initially recognize; his sister-in-law later recognizes him.
Spring-child announces that he will make buffalo nearby, his father-in-law announces this to the people, and Spring-child later says the buffalo have been made.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 20924-20995 confidence: medium
Seeing the wrong done by the cut-nosed person, the husband strikes the snag continuously, many human beings come out from its butt, and when the cut-nosed person returns toward the snag the husband accuses him and strikes him dead.
The husband kills the cut-nosed wrongdoer, calls back the would-be victims, saves them from death, and is afterward chief or ruler of their camp-circle.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 7246-7336 confidence: medium
The cannibals demand Sleepy-Young-Man for a feast; the woman swings him against the door, which rebounds, and the sharp door cuts off the cannibals’ heads as they put them in.
After the cannibals are killed, the narrator says that this was the end of their raids.
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Traditions of the Arapaho TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO.; lines 1664-1751 confidence: medium
About five years later the boy, now grown, reaches a hunting camp, meets his former partner, and tells him to inform the camp and ask the chief to come meet him.
The returned man appears in distinctive regalia, directions, colors, and mounted movements, and the passage states these appearances originated the Kit-Fox and Star societies.
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Traditions of the Arapaho TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO.; lines 1753-1839 confidence: medium
The narrative opens as the origin of all dances and describes a murderer living apart from the people, subsisting on berries by ponds, with little food.
The passage explicitly frames the first account as the origin of all dances and ends by saying the feast was the beginning of the life of the people.
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Traditions of the Arapaho TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO.; lines 2447-2535 confidence: medium
Some time later the woman says she has good tidings, a foundation for how the people must live; she gathers the people and begins by saying old men and women must be selected.
After her return, the woman announces good tidings for the people, described as the foundation upon which they must live, and convenes them for instruction.
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Traditions of the Arapaho TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO.; lines 2537-2629 confidence: medium
The woman selects seven old men and seven old women, gives them intellects, assigns duties, and pledges Buffalo Lodge as a sacred blessing, cleansing power, and teaching connected with the Man-Above and the Giver.
White-Buffalo-Woman pledges the Buffalo Lodge, teaches commandments, and teaches the routine of the ceremony to the people.
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Traditions of the Arapaho TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO.; lines 2953-3042 confidence: medium
A man tells chiefs, head men, and the people about his story, the gift of Buffalo Cow and Calf, and his wife’s erection of the Buffalo-Lodge for peace, prosperity, long life, women’s benefit, increase, protection, guidance, abundant food, and lighter burdens.
The man rescues the people from starvation, gives old people wisdom and knowledge of natural laws, and authorizes ceremonial degrees and dances.
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Traditions of the Arapaho TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO.; lines 3044-3122 confidence: medium
The woman says, “I have come back to show you a dance,” names seineniinahawaant, and teaches songs and dance forms including touching with the feet, untying, welcome/scalp-dance, and rejoicing/war-dance.
The returned woman says she came back to show a dance for young men and young women after victory, teaches the songs and dance forms, and states the social purpose of happiness and love.
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Traditions of the Arapaho TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO.; lines 5996-6094 confidence: medium
Nih'angan falls into the river and floats downstream to bathing women; they strike the skull, crack it open, take it for a scraper, and say, “Nih'angan is always providing for us.”
The second version says Nih'angan created man, woman, and other things and was inspecting the world before the mice episode; the first version also ends with women saying he is always providing for them after the skull becomes a scraper.
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Traditions of the Arapaho TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO.; lines 730-839 confidence: high
The man makes a stick house for the white man and woman, makes a three-stick structure for Indians, and calls them gawagnenitan, rising people, because they rise in the morning after being laid down at night.
The creator figure assigns different dwellings, instructs the white man to make fences and barns, gives red paint and mourning rules to the Indian, and marks white physical difference.
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Traditions of the Arapaho TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO.; lines 919-999 confidence: high
A man sharpens material into a knife, flakes flint into a knife, and the people learn how to make knives.
The passage describes or summarizes origins of knife-making, bow hunting, fire-making, buffalo enclosure, and horses, and says these brought the people to their present condition.
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Traditions of the Arapaho TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO.; lines 919-999 confidence: high
The same man makes the first bow and four arrows, uses a buffalo rib for an arrow point, waits by a buffalo path, kills four buffalo, and tells the people to harness dogs to retrieve them.
A man makes the first bow and arrows, kills four buffalo, and thereby changes how people obtain meat.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / ABSTRACTS.; lines 8325-8433 confidence: medium
Wolf and Lucky-Man meet by a big lake; after a rain-endurance challenge, Duck brings mud from the lake bottom, and Wolf and Lucky-Man make prairie, hills, mountains, buffalo land, and the Missouri River channel.
Wolf and Lucky-Man create landforms from mud brought by Duck from a large lake.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / ABSTRACTS.; lines 8325-8433 confidence: medium
Badger, Mole, and long-nosed Mouse help dig; Thunder opens the earth; people emerge and journey west; Kingfisher fills a basin, Owl removes timber, and Loon parts waters at a big lake.
Badger, Mole, long-nosed Mouse, Gopher, Buffalo, Kingfisher, Owl, and Loon aid emergence or remove obstacles during the people’s journey.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / ABSTRACTS.; lines 8325-8433 confidence: high
Mother-Corn returns to teach rules, bundles, songs, ritual, ceremonies, chiefship, and village instructions; Dog comes from the Sun with curative power and explains offerings against Whirlwind disease; gods of four world-quarters require smoke, Cedar-Tree and Stone are linked to the lodge, and Nesaru watches over the people.
Mother-Corn gives rules, bundles, songs, rituals, ceremonies, corn seed, and additional ceremony songs after returning.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / ABSTRACTS.; lines 8435-8543 confidence: medium
People are in a cave underground with Corn, mother of the tribe; Mother-Corn sends birds; small animals and Badger open a hole; the people emerge and travel west, crossing water, forest, and ravine with animal helpers; Buffalo is killed, blood becomes pipe stone, and parts go to sacred bundles.
Mother-Corn is called mother of the tribe, helps or accompanies the people, gives or is tied to bundle objects, and teaches ceremonies, rituals, songs, or dream instruction.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / ABSTRACTS.; lines 8545-8622 confidence: medium
A strange man gives the young man a bow and arrows and tells him to bring young men to kill and scatter Buffalo; the attack makes them become buffalo that no longer eat people.
A young man or boy obtains or makes bows and arrows, arms people, and brings about the defeat and transformation of the Buffalo.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / ABSTRACTS.; lines 8545-8622 confidence: medium
A boy follows a woman in a white buffalo robe west; she says she selected him to turn her people into real buffalo, leads him through four circles of Buffalo bulls, covers him with her robe, and shows him humanlike Buffalo eating human meat, arbors with bodies, and the hollow cottonwood tree and stick.
The Buffalo woman selects and helps the young man, they take a bundle, marry, and teach songs and ceremony to the people.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / ABSTRACTS.; lines 8906-9014 confidence: medium
The buffalo-wife and child become buffalo and guide the man to Buffalo leaders; he gives eagle feathers, asks gods for protective stone, is turned into Buffalo, brings village gifts of feathers and tobacco to Buffalo, and Buffalo consent to be killed; the calf starts the Buffalo ceremony.
The Buffalo calf starts the Buffalo ceremony among the people.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / ABSTRACTS.; lines 8906-9014 confidence: high
Seven girls trap and abandon a chief's son in a hole; Wolf and Bear contend over him, Wolf takes him among Wolves, hunters later trap and restore him through a sweat-lodge, and he calls Wolves and Bears; Wolves eat the girls, he becomes chief, and starts the Wolf dance.
The chief's son is trapped, taken among Wolves, becomes wolf-like, is restored in a sweat-lodge, avenges himself through Wolves, becomes chief, and starts the Wolf dance.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / ABSTRACTS.; lines 9259-9376 confidence: medium
A boy and girl fall from a travois, wander to a cave, the girl is taken by or becomes Whirlwind, Owl warns the boy, a promise of the boy’s first wife releases him, and the sister later gives him Whirlwind-powered club and medicine before he becomes warrior and chief.
The boy locates buffalo, fights enemies, receives the chief’s daughter as wife, gains Whirlwind power, and becomes warrior and chief.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 1166-1270 confidence: high
The bundle is placed in the west of the lodge, untied carefully, and its contents are spread out; the priest places the four animals that brought people from the earth, and the bundle also contains birds and two pipes.
Animal helpers dig upward through the earth and bring or enable the people to come out from the ground; Mouse, Mole, Badger, Bear, and Fox have distinct roles in the emergence sequence.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 1272-1373 confidence: medium
The people taken underground by Mice are grains of corn turned people; Mouse says some must remain in the water; a man becomes a long gar-pike, a woman joins him, a bridge forms, and some who fall become fish.
The journey includes big water, darkness, timber, an earthquake chasm, and thick timber, all overcome through Mouse, Bear, Whirlwind, and animal power as later summarized by the returning woman.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 1389-1464 confidence: medium
The Arikara lived under the ground; long-nosed Mouse, Mole, Badger, and Fox pitied them and planned to bring them to the earth’s surface; Fox was messenger, and Mole first dug but was blinded by sunlight.
Multiple animals perform necessary acts for the people: Fox leads and serves as messenger, Badger digs a path, Loon opens water, Bear digs steps, and Dog gives power.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 1467-1578 confidence: high
People come out from the ground after an earthquake; some are thrown to the surface and others cut off; the heavens see their distress and send Mother-Corn, who wears a red robe with five moons and one star.
The heavens send Mother-Corn, who says she has come to lead the people out and later teaches ceremonies and rituals.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 1590-1648 confidence: medium
The Arikara are journeying west; Mother-Corn, who led them out of the ground, says they must eventually dress her, put her in the river, and ask her to return; they later settle in earth-lodges on the Missouri River.
Mother-Corn is credited with leading the Arikara out of the ground, after which they journey west and settle on the Missouri River.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 1711-1783 confidence: medium
The people came out through the ground, were led by a woman called Mother, and encountered a horned lake monster like a buffalo.
Mother leads the people, receives prayers for help, calls or directs helpers, and gives bundle ceremonies that the Awaho understand.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 1786-1841 confidence: medium
A strange man meets the young man in the hills, says the Buffalo have started eating people, gives him bow and arrows, and tells him to gather young men with bows and arrows to kill and scatter the Buffalo.
The young man investigates, receives weapons and instruction, organizes armed young men, defeats the Buffalo, and saves the emerging people.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 1844-1949 confidence: medium
A handsome boy is chased by a Buffalo cow, escapes into hills, hides in dogwood covered with grapevines in a deep ravine, and hunts small birds for food.
The escaped boy is selected by the Buffalo woman, who says she learned how his people can be saved and chose him to turn the Buffalo into animals.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 1951-2028 confidence: medium
The Buffalo woman explains that the Buffalo eat the boy’s people and says she brought him to help his people overcome them; she adds that his people will come out of the ground, he will teach them the Buffalo ceremony, and he must make many bows and arrows.
The Buffalo woman hides the young man, reveals the Buffalo’s violence, instructs him to prepare weapons, and directs a plan by which his people can overcome the Buffalo; the young man is also to teach a ceremony to his people.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 2030-2064 confidence: medium
The young man jumps from hiding; Cut-Nose comes out with a war-whoop; people emerge from the hollow tree, apparently blown out by a strong current; the young man gives men bows and arrows and tells them to shoot and kill the Buffalo.
The young man appears from hiding, gives weapons to emerging men, and directs them to kill the Buffalo.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 2421-2505 confidence: medium
The chief recounts the boy’s powers, the scattering of blackbirds, mountain lions, and bears, the killing of the water-serpent/grandfather, the encounter with four wonderful men, the fetus in the tree, the old woman’s marriage to the men, the wonderful bow and arrows, the flute, and the killing of the four wonderful men.
The boy is credited with powers that scatter blackbirds, mountain lions, and bears, and with killing a water-serpent and the four wonderful men.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 2507-2567 confidence: high
The people recognize the boy as the son of the girl who climbed the cottonwood tree; they say he did wonderful things, scattered wild animals, made travel possible, and later died after clearing the country.
The boy does wonderful things, scatters wild animals, makes them less fierce, enables travel through wild country, and dies after clearing the country.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 3011-3112 confidence: medium
The opening identifies Burnt-Hands as a poor boy living with his grandmother outside a winter village; boys abuse their tipi, Last-Child brings food, and Red-Bear and Black-Bear rule harshly.
Burnt-Hands begins as an abused poor boy, receives power and ceremonial knowledge, returns home, and then acts assertively in the buffalo hunt by claiming the white robe and urging the hunters forward.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 3376-3456 confidence: medium
Antelope-Carrier is introduced as a poor young Arikara hunter with powers from the four-world-quarter gods; Wood-Rats had given him a hickory bow and four dogwood arrows colored black, red, yellow, and white, with flint points on the yellow and white arrows.
The boy is described as having powers from heavenly gods, extraordinary success in hunting, and weapons from Wood-Rats.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 3458-3542 confidence: high
The boy sees fog rise from the lake; a two-headed monster emerges; Thunderbirds attack with lightning but fail, and the female Thunderbird says they can do no more.
A two-headed serpent or monster emerges from the lake, resists Thunderbird lightning, and is finally defeated by the boy's arrows.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 3458-3542 confidence: medium
After the serpent is removed the lake grows smooth; Antelope-Carrier roams as chief of all birds, and birds lead him to bad animals that he kills.
As chief of all birds, Antelope-Carrier receives reports of bad animals from birds and makes it his aim to kill all bad animals while roaming the land.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 3544-3642 confidence: medium
After eating serpent meat, the boy's feet, legs, and body become colored; his legs join like a serpent's; he asks his brother to carry him to the Wonderful Missouri River, says he is wonderful and will give powers, and by the fourth morning is a Serpent.
The transformed Serpent remains in the river and gives powers, songs, and the Medicine-men's ceremony to the people.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 3989-4070 confidence: medium
Pretty-Voice has Elk-derived powers, paints himself as instructed, and uses a magical pipe or whistle to secure women in the village.
Pretty-Voice causes conflict within his own village but also protects the village from Sioux attacks through extraordinary power.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 4636-4649 confidence: medium
The Buffalo leader says he is satisfied, gives sticks for play, and explains that the two sticks are people while the ring is a kind of people, the Buffalo; in play, the ringed sticks are conquered enemies and the ring is the Buffalo.
A Buffalo calf is explicitly credited with starting the Buffalo ceremony among the people, and a Buffalo leader provides ceremonial game objects and explanations.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 4735-4827 confidence: medium
The next day the people leave; the young man becomes a warrior, brave, and chief, marries, and starts the Arikara Wolf dance, which is no longer danced.
After recovery and revenge, the young man becomes a warrior, brave, and chief, marries, and starts the Arikara Wolf dance.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 6082-6180 confidence: medium
Young-Eagle returns to the enemy camp, kills enemies, takes scalps, gives them to his brother-in-law, and the scalps are passed to the leader; after the battle he goes home, and the war-party later returns singing scalp songs and reporting his deeds.
Young-Eagle captures ponies, kills enemies, gives remaining ponies to poor people, and is repeatedly present to save the village from attacking war-parties.
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Traditions of the Arikara FOOTNOTES: / TRADITIONS OF THE ARIKARA / FOOTNOTES: / FOOTNOTES:; lines 554-647 confidence: medium
Nesaru plants heavenly corn, turns an ear into a woman, sends her to earth, and she follows thunder in the east to find the underground people, who recognize her as Mother-Corn with the gods' consent.
Mother-Corn is created from corn and sent to bring Nesaru's people out of the earth; she organizes help and leads the emergence.
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Traditions of the Arikara FOOTNOTES: / TRADITIONS OF THE ARIKARA / FOOTNOTES: / FOOTNOTES:; lines 649-745 confidence: high
Mother-Corn gathers the people, gives corn for planting and eating so they will grow and multiply, says she must divide things among them, and returns to the heavens.
Mother-Corn gives corn, makes ritual objects and songs, gives ceremonies, and returns with a man who announces rules and laws from Nesaru.
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Traditions of the Arikara FOOTNOTES: / TRADITIONS OF THE ARIKARA / FOOTNOTES: / FOOTNOTES:; lines 747-797 confidence: medium
Mother-Corn leads the people to the Republican River in Kansas, where there is one mountain; Nesaru had placed roots and herbs for medicine-men; the Awaho people come last and receive ceremonies from Mother-Corn.
Mother-Corn leads the people to a new settlement, gives or transmits ceremonies, and says she gave the people life.
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Traditions of the Arikara GEORGE A. DORSEY. / FOOTNOTES: / TRADITIONS OF THE ARIKARA / FOOTNOTES:; lines 517-551 confidence: high
Wolf says he will make them look more beautiful and able to have intercourse differently.
Wolf transforms the Spider couple and teaches the man a practice presented as necessary for the birth of human beings.
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Traditions of the Arikara INTRODUCTION. / GEORGE A. DORSEY. / FOOTNOTES: / TRADITIONS OF THE ARIKARA; lines 462-514 confidence: medium
Wolf throws the mud north and commands it to become prairie land where buffalo roam; the command is fulfilled.
Wolf creates prairie for buffalo, while Lucky-Man creates hills and mountains and explains how future people and animals will find shelter there.
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Traditions of the Arikara TRADITIONS OF THE ARIKARA / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 1007-1042 confidence: high
Mother-Corn gives corn seeds to the people, tells them to plant the seeds and offer corn to the gods, and says this will remind the gods that she was once Corn in the heavens and was sent down to take the people from the ground.
Mother-Corn provides corn seeds, explains their ritual use, and teaches the bundle ceremonies and songs.
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Traditions of the Arikara TRADITIONS OF THE ARIKARA / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 800-911 confidence: medium
The account is attributed as told by Hand. A long time ago people lived in the ground, and Mother-Corn engaged Badger, Gopher, long-nosed Mouse, and Mole to help get them out.
Mother-Corn organizes the people's emergence and journey, calls on the gods for help, gives consent to those who remain, and directs ritual preparations.
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Traditions of the Arikara TRADITIONS OF THE ARIKARA / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 913-1005 confidence: medium
When the Whirlwind strikes Mother-Corn, she vomits red, yellow, black, and white waters, each followed by a corresponding colored ear of corn.
After the Whirlwind strikes Mother-Corn, she vomits red, yellow, black, and white waters, each followed by a matching colored ear of corn.
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Traditions of the Arikara Traditions of the Arikara / TRADITIONS OF THE ARIKARA / CARNEGIE INSTITUTION OF WASHINGTON / CONTENTS.; lines 90-261 confidence: medium
Titles include Wolf and Lucky-Man creating land, Spiders giving birth to people, several origins of the Arikara, and origin of the Awaho-Bundle People.
A title says Wolf and Lucky-Man create land.
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Traditions of the Arikara Traditions of the Arikara / TRADITIONS OF THE ARIKARA / CARNEGIE INSTITUTION OF WASHINGTON / CONTENTS.; lines 90-261 confidence: low
Titles include Mother-Corn visiting the Arikara, buffalo no longer eating people, and a girl blessed by Buffalo and Corn.
Titles name Mother-Corn’s visits and a girl blessed by Buffalo and Corn.
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Traditions of the Caddo ABSTRACTS. 123 / ABSTRACTS. 1 25 / ABSTRACTS. 12J / ABSTRACTS. 1 29; lines 6332-6429 confidence: medium
At the beginning of the world, people discuss what kind of rain there shall be; Coyote rejects lead balls as dangerous and suggests drops of water, which is accepted.
In a beginning-of-world council, Coyote rejects lead-ball rain as dangerous and proposes drops of water, establishing the accepted form of rain.
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Traditions of the Caddo ABSTRACTS. II3 / II. THE GIRL WHO MARRIED A TURTLE. / ABSTRACTS. II5 / ABSTRACTS. II7; lines 5672-5759 confidence: medium
The boy anticipates a cannibal monster sent to destroy him, kills it after it falls through his tipi, later kills monsters and ferocious animals, heals the sick by touch, prevents death where he is, and finally disappears.
Medicine-Screech-Owl kills a cannibal monster, later kills monsters and ferocious animals, heals sick people by touch, keeps death from coming where he is, and finally disappears after saying he will leave.
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Traditions of the Caddo BUPPAU) WOMAN. 75 / TTRADITIONS OF THB CADDO, / TRADITIONS OF THS CADBO, / TRADITIONS OF THE CADDO.; lines 4147-4183 confidence: medium
The section “ADVENTURES OF COYOTE” begins: in the beginning of the world many people hold councils to decide how things should be, and Coyote is said to always have something to say.
At the beginning of the world, people hold councils to decide how things should be, and Coyote speaks during a council on the form of rain.
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Traditions of the Caddo CONTENTS. / INTRODUCTION. / TRADITIONS OF THE CADDO. / THK CRBATION AND BARLY MIGRATIONS. 9; lines 429-524 confidence: high
Moon announces a coming child born of a certain woman, sent by Great-Father-Above to his mother, the earth, to teach right and wrong; the child will name himself Medicine-Screech-Owl and have bow and arrows.
Medicine-Screech-Owl is said to teach right and wrong and later teaches the people how to make bows and arrows.
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Traditions of the Caddo CONTENTS. / INTRODUCTION. / TRADITIONS OF THE CADDO. / THK CRBATION AND BARLY MIGRATIONS. 9; lines 526-617 confidence: high
Coyote leaves the Buzzards' home, goes to their work place, described as a large cave or hole in the ground with a large rock door, opens it, and thousands of buffalo escape onto the western prairies.
Coyote secretly opens the Buzzards' cave or hole, releases buffalo, and then directs the people to prepare bows and arrows.
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Traditions of the Caddo CONTENTS. / INTRODUCTION. / TRADITIONS OF THE CADDO. / THK CRBATION AND BARLY MIGRATIONS. 9; lines 526-617 confidence: high
Coyote returns home and tells the people to hurry and make bows and arrows because the buffalo are coming; he also tells them what happened and how he schemed.
The people begin making bows and arrows after Coyote's warning, and the passage says these were given to mankind for killing game.
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Traditions of the Caddo CONTENTS. / INTRODUCTION. / TRADITIONS OF THE CADDO. / THK CRBATION AND BARLY MIGRATIONS. 9; lines 526-617 confidence: medium
The people continue west, locate a second village, make bows and arrows, hunt buffalo and other animals, avoid a water place with a ferocious animal named Cannibal, and Medicine-Screech-Owl goes alone to try to destroy it, using his power near the lake and swamps.
Medicine-Screech-Owl says he has power, goes alone to destroy the ferocious water animal named Cannibal, and uses power near the lake and swamps.
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Traditions of the Caddo I. THE CREATION AND EARLY MIGRATIONS. / ABSTRACTS. II3 / II. THE GIRL WHO MARRIED A TURTLE. / ABSTRACTS. II5; lines 5563-5639 confidence: medium
Lightning lives with people, kills many, is sent away, and is later allowed to return when an underground monster carries people away and Lightning promises to kill monsters and make earth safe.
Lightning is dangerous to people and sent away, but returns by agreement to kill the underground monster and all monsters and make earth safe.
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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: high
In the village called Tall-Timber-on-Top-of-the-Hill, Moon foretells a powerful child; Medicine-Screech-Owl is born with bow and arrows, self-names, teaches bow-making for hunting, and the passage notes former animal-human speech and later human-to-animal transformations.
Medicine-Screech-Owl is foretold as a child with more power than anyone else, is born with bow and arrows, names himself, and teaches people to make hunting weapons.
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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: high
After Moon leaves, the people make Medicine-Screech-Owl chief; he leads them westward over mountains, they see a large lake said to be Moon's tears, and one water place is avoided because a very ferocious animal lives there.
Medicine-Screech-Owl goes to kill the dangerous water animal, makes a path, changes thrown corn into blackbirds, and shoots the animal through the heart.
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Traditions of the Caddo I06 TRADITIONS OP THS CADDO. / I08 TRADITIONS OP THE CADDO. / ABSTRACTS. / I. THE CREATION AND EARLY MIGRATIONS.; lines 5316-5412 confidence: medium
Moon is first from the earth; Tonin is second and greater, with extraordinary powers. Tonin ascends to the sky, returns amid brightening stars, prophesies future changes, and later ascends without returning.
Tonin comes out of the earth, has extraordinary powers, ascends to the sky, returns with signs in the stars, predicts future events, and later goes up into the sky without return.
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Traditions of the Caddo II. THE GIRL WHO MARRIED A TURTLE. / THB GIRL WHO MARRIED A TURTLE. 25 / BVENING-STAR AND ORPHAN-STAR. 27 / THB GIRL WHO MARRIBD A STAR. 29; lines 1386-1478 confidence: medium
Lightning lives on earth with the people, becomes powerful, kills many, and after a council the chiefs decide he can no longer live with the people, despite his plea to stay.
Lightning is expelled for killing people, then offers to kill the underground monster, kill all monsters, make earth safe, and stop doing harm if allowed to return.
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Traditions of the Caddo INTRODUCTION. / TRADITIONS OF THE CADDO. / THK CRBATION AND BARLY MIGRATIONS. 9 / THE CRBATION AND BARLY MIGRATIONS. 1 3; lines 620-717 confidence: medium
Medicine-Screech-Owl opens the thicket, takes two tall canes with roots and dirt to use as arrows, throws corn into the air so that it becomes blackbirds, and shoots the animal through the heart from both sides.
A chief kills a dangerous animal by using cane arrows and corn transformed into blackbirds, after which the people cease fearing the place.
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Traditions of the Caddo MBDICINB'SCRBBCH-OWL. 4 1 / TRADITIONS OF THR CADDO. / MBDICINB-SCRBBCH-OWL. 43 / TRADITIONS OF THE CADDO,; lines 2106-2156 confidence: high
In his lodge, the boy senses danger, takes his bow and arrows, lies down singing, recognizes that the Medicine-Man is sending a Cannibal monster, waits as it approaches with thunder-like roar and hot breath, and kills it after it crashes through the lodge.
Medicine-Screech-Owl kills a Cannibal monster, travels killing monsters and ferocious animals, heals the sick, and prevents death from coming where he is.
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Traditions of the Caddo THE COWARD, THE SON OF THE MOON. 53 / THE FIRST WAR PARTY. 55 / HOW THE CANNIBAL WAS DBSTROYKD. 57 / THE YOUNG MEN AND THE CANNIBALS. 59; lines 2932-3024 confidence: medium
The chief puts the mill on the big log where he spears people with his long spiked nose; his nose sticks, the mill becomes Coyote, and Coyote calls the slaves, including the six brothers, to kill the chief and then frees them.
Coyote calls the slaves to kill the chief and declares them free afterward.
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Traditions of the Caddo THE FIRST WAR PARTY. 55 / HOW THE CANNIBAL WAS DBSTROYKD. 57 / THE YOUNG MEN AND THE CANNIBALS. 59 / THE DEATH OF THE CANNIBALS. 63; lines 3027-3120 confidence: medium
Coyote first rules that dead people should return after ten days, then rules that those buried within six days stay underground while those not buried by the seventh day may escape; if caught, the dead person is brought home, surrounded by fire, and throws the fire off.
Coyote decides that the dead should return after ten days, then revises the rule so burial timing determines whether the dead stay underground or may escape.
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Traditions of the Caddo THK ORPHAN BOY WHO BKCAME A WRESTI.BR. 45 / TRADITIONS OF TBE CADDO. / THE DANGEROUS WATER MONSTER. 47 / SLAYING THE MONSTBRS BY FIRB. 49; lines 2355-2449 confidence: medium
The next story begins: in the new world fierce many-colored buffalo ate human beings; Buzzard received power from the Father and could kill them without harm.
Buzzard alone has power received from the Father to go among the dangerous buffalo and kill them without harm.
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Traditions of the Caddo TRADITIONS OF TBE CADDO. / THE DANGEROUS WATER MONSTER. 47 / SLAYING THE MONSTBRS BY FIRB. 49 / HOW THE BUFFALO CKASBD TO EAT HUMAN BEINGS. 5 1; lines 2452-2544 confidence: medium
An old woman, mother to all pecan trees, owns and gathers all pecans, gives visitors only a few to eat in her lodge, and refuses to let them take any away.
The old woman monopolizes pecans; Coyote kills her, and after her death pecan trees grow everywhere and belong to all people.
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Traditions of the Caddo TRADITIONS OF THE CADDO. / THK CRBATION AND BARLY MIGRATIONS. 9 / THE CRBATION AND BARLY MIGRATIONS. 1 3 / COYOTE REGULATES LIFE AFTER DEATH. 1 5; lines 720-819 confidence: low
Morning Star is oldest and leader, formerly an early camp-waker; Evening Star, North Star, and South Star watch directions; Great Star is father and chief; the dead go up to the sky.
Morning Star is said to have freed the earth from bad animals and is linked with leadership, early rising, and camp-waking; his brothers are directional watchers.
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Traditions of the Caddo TRADITIONS OF THE CADDO. / THK CRBATION AND BARLY MIGRATIONS. 9 / THE CRBATION AND BARLY MIGRATIONS. 1 3 / COYOTE REGULATES LIFE AFTER DEATH. 1 5; lines 821-911 confidence: medium
People first came out of the earth; Moon was first man, Tonin second and more powerful; Tonin is described with small stature, tiny bay horse, and powers over light, wishes, travel, and game.
Tonin has extraordinary powers, foreknowledge, and addresses the people about the world and future events.
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Traditions of the Caddo TRADITIONS OF THE CADDO. / THK CRBATION AND BARLY MIGRATIONS. 9 / THE CRBATION AND BARLY MIGRATIONS. 1 3 / COYOTE REGULATES LIFE AFTER DEATH. 1 5; lines 821-911 confidence: medium
The Great Father gives seeds of all growing things to Snake-Woman and teaches cultivation and food preparation; Snake-Woman calls her two sons to carry seeds.
Snake-Woman receives seeds and cultivation knowledge, travels with her sons, and gives seeds and instructions to every person.
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Traditions of the Caddo TTRADITIONS OF THB CADDO, / TRADITIONS OF THS CADBO, / TRADITIONS OF THE CADDO. / ADVBNTURBS OF COYOTE. 87; lines 4186-4285 confidence: medium
“The people accepted Coyote's suggestion, and so it is that it rains in the form of water.”
The passage states that the people's acceptance of Coyote's suggestion explains why rain falls in the form of water.
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Traditions of the Caddo WASHINGTON, D. C: / CONTENTS. / INTRODUCTION. / TRADITIONS OF THE CADDO.; lines 338-426 confidence: high
The passage opens with darkness ruling before sun, stars, moon, and earth exist as now; a lone man appears, a large village comes into being, and he returns with seeds for the people to eat.
The first created being brings seeds for food, institutes chieftainship, becomes Moon as chief, organizes the people, leads migration, and creates mountains.
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Traditions of the Skidi Pawnee ANIMALS. / MISCELLANEOUS. / IMPLEMENTS / DECORATED OBJECTS; lines 16547-16647 confidence: medium
Spider-Woman is described as a daughter of Sun and Moon, influenced by Moon; many Spider-Women exist, and they benevolently help people by giving seeds and the lariat rope and teaching climbing of mountains and trees.
Spider-Woman helps people by giving seeds and the lariat rope, teaching climbing, and later bringing buffalo south and scattering them for easier capture.
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Traditions of the Skidi Pawnee ANIMALS. / MISCELLANEOUS. / IMPLEMENTS / DECORATED OBJECTS; lines 16857-16960 confidence: medium
A shorter variant describes star people preparing, washing, brushing hair, painting, and traveling as stars; a woman descends to earth with a child, the star-husband kills her with a stone, and the boy grows up, kills bad animals, becomes great, and disappears.
The boy carried down from the star world grows up, kills all bad animals, becomes a great man, and disappears.
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Traditions of the Skidi Pawnee ANIMALS. / MISCELLANEOUS. / IMPLEMENTS / DECORATED OBJECTS; lines 17184-17301 confidence: medium
Monster-slaying is called common over a wide area in America; in this case four monsters are interpreted as representing earth elements antagonistic to humans, with their virtues made available through medicine-men.
The note says four monsters are slain and that whatever virtue they possessed becomes available to mankind through medicine-men.
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Traditions of the Skidi Pawnee ANIMALS. / MISCELLANEOUS. / IMPLEMENTS / DECORATED OBJECTS; lines 17184-17301 confidence: medium
Smoking, pond-draining, and racing contests are arranged with White-Spot-Forehead-Bull; advised by the friendly buffalo, the boy wins, flees to a tree, and is rescued by dogs when buffalo attack; afterward the witch learns buffalo meat substitution and agriculture.
After the buffalo are defeated, the witch learns to substitute buffalo flesh for human flesh and learns agriculture; her descendants are associated with seeds.
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Traditions of the Skidi Pawnee BUNDLES / II. THE MORNING-STAR BUNDLES.108 / ON-FOREHEAD.178 / FOX (SKIDI WARRIOR); lines 6065-6152 confidence: medium
The synopsis says the children are adopted by a kindly couple, deserted again, live alone by agriculture, are found prosperous by the returning people, teach tillage, and that the cannibalistic father is put to death.
The synopsis states that the deserted children live alone by agriculture and that the returning people learn to till the soil after finding them prosperous.
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Traditions of the Skidi Pawnee CHAUIS PERFORMING CALUMET PIPE-CEREMONY / SKIDI GAMES / PEOPLE MARRY ANIMALS OR BECOME / ANIMALS.; lines 14112-14220 confidence: medium
A male deer is selected to teach the young man; following the deer from plant to plant gives him understanding of each plant's use.
The deer family teaches the man plant knowledge, and the man and deer-associated figures later teach flutes, sleight-of-hand performances, and songs learned from deer to human people.
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Traditions of the Skidi Pawnee DOG-CHIEF, SON OF CROOKED-HAND / SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES; lines 1214-1317 confidence: medium
Before mankind's creation, Tirawa sends giant Lightning to explore earth with a sack identified as the tornado; celestial beings are placed in it; a wolf sent by jealous Wolf-Star steals it, the wolf is killed, mortality is introduced, and a failed wolf sacrifice leaves warfare and death.
Before the creation of mankind, Tirawa selects Lightning, a giant god, to visit or explore the earth.
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Traditions of the Skidi Pawnee DOG-CHIEF, SON OF CROOKED-HAND / SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES; lines 1319-1406 confidence: medium
Bright-Star ties the sack with a black lariat, gives Lightning wonderful moccasins, commands him to travel in space and on clouds, descend to the completed earth, follow directional routes, and open the sack if lonesome; the sack is shaped like a whirlwind.
Bright-Star sends Lightning to travel through space and across the earth, and the narrator says he scouts the earth for the people and makes a pathway for the thunderstorm.
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Traditions of the Skidi Pawnee DOG-CHIEF, SON OF CROOKED-HAND / SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES; lines 1597-1692 confidence: medium
One old man gives the boy a bundle with dried meat and instructs him to sing and make a meat offering by fire so smoke rises to Tirawa; the errand boy leads him home with buffalo following.
After returning, the boy performs the offering, announces buffalo and seeds, becomes high priest, distributes seeds, and teaches songs as the people plant and multiply.
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Traditions of the Skidi Pawnee DOG-CHIEF, SON OF CROOKED-HAND / SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES; lines 1877-1958 confidence: medium
The girl repeats the story until she can say every word, goes to the line after the girls have passed, stands before the young man, and says she knows he wants someone to tell what is in his mind and to save people from the animal.
The young man is described as seeking to save people from the animal by finding it, killing it, cutting off its paw, and placing the paw on a forked stick.
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Traditions of the Skidi Pawnee DOG-CHIEF, SON OF CROOKED-HAND / SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES; lines 2361-2459 confidence: medium
The synopsis says Spider-Woman poisons stray hunters; Tirawa sends the Sun-Youths, who withstand her wild beasts, poison, and storm; grasshoppers carry Spider-Woman to the sky, where she becomes the Woman in the Moon; edible plant seeds entrusted to her are distributed among mankind.
The synopsis states that Tirawa sends the Sun-Youths, who withstand Spider-Woman’s wild beasts, poison, and storm and use incantation.
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Traditions of the Skidi Pawnee DOG-CHIEF, SON OF CROOKED-HAND / SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES; lines 2461-2550 confidence: medium
Tirawa pities the people and commands the Sun and Moon to send their two boys to help destroy Spider-Woman; Spider-Woman had been given seeds to distribute but keeps them in sacks and holes for herself.
The boys of the Sun and Moon are sent from the heavens to help the people by destroying Spider-Woman.
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Traditions of the Skidi Pawnee DOG-CHIEF, SON OF CROOKED-HAND / SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES; lines 2552-2668 confidence: medium
The brothers free the girls in the old woman’s lodge; the girls gather seeds, go to four villages, and give the seeds to the people.
After defeating or removing the old woman, the brothers free the girls; the girls carry the old woman’s seeds to four villages and give them to the people.
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Traditions of the Skidi Pawnee DOG-CHIEF, SON OF CROOKED-HAND / SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES; lines 2671-2778 confidence: high
Synopsis: in hunger, an apparently foolish but wonderful boy brings buffalo; later he performs a ceremony for another village, buffalo killed by unbelievers change into coyotes, and the boy vanishes and becomes the Wind-God in the north.
The boy creates the buffalo calf, calls buffalo, enables repeated hunts, and is later identified as becoming the Wind-God.
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Traditions of the Skidi Pawnee DOG-CHIEF, SON OF CROOKED-HAND / SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES; lines 2780-2872 confidence: medium
The boy says he is a man and not a god, will try to help, and expects plenty to eat if the god present with him is willing; the god is named Hutukawahar, Wind-Ready-to-Send, one of the gods in the north.
The boy explicitly says he is a man, not a god, yet he mediates aid from Hutukawahar and performs actions to bring buffalo and feed the people.
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Traditions of the Skidi Pawnee DOG-CHIEF, SON OF CROOKED-HAND / SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES; lines 2874-2959 confidence: medium
Buffalo go to the hill where presents are hung, make circles, move east, and are slaughtered; the people establish a permanent village named Young-Calf-Standing-on-Hill, and the boy is called Stitakau, Womb, because the ground seems to open and buffalo come forth when he calls them.
Womb calls buffalo by seeming to open the ground, then disappears, is understood not to have died, and receives offerings as a minor god standing in the north.
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Traditions of the Skidi Pawnee DOG-CHIEF, SON OF CROOKED-HAND / SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES; lines 2961-3037 confidence: medium
A man sees signs of the mysterious being at night; they smoke together; the being warns of an enemy attack, gives leggings to be placed on a long pole because the enemy has his buffalo robe, and has the crier warn the camp and summon warriors.
Pahukatiwa warns of an attack, gives leggings for battlefield use, instructs warriors in dance and fighting, grants martial requests, helps the Pawnee, and introduces a named warrior dance.
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Traditions of the Skidi Pawnee FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY; lines 10013-10121 confidence: high
Women form scalp-dances around the tipi and receive presents; the man refuses to take his place as chief; later, at the permanent village, the boy enters the elk-dance and teaches songs learned from animals.
The boy teaches songs he learned from animals in the elk-dance, and the passage says those songs are sung in the dance to this day.
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Traditions of the Skidi Pawnee FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY; lines 9806-9902 confidence: medium
The “Elk Medicine” synopsis describes a boy deserted by his jealous mother, raised in the wilderness by his father, received in the cave of the animals, acquiring elk power and insignia, and instructing his people in elk-dances.
The synopsis says the youth instructs his people in the elk-dances after acquiring elk power and insignia.
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Traditions of the Skidi Pawnee II. THE MORNING-STAR BUNDLES.108 / ON-FOREHEAD.178 / FOX (SKIDI WARRIOR) / I 2 I; lines 6521-6606 confidence: medium
Synopsis of “The Boy and the Elk”: an orphan is pitied by the Sun, carried by an elk, chooses a poor companion, succeeds on the warpath, offers scalps to the Sun through the elk, is exalted by a chief, and the elk returns to the Sun.
The synopsis presents an orphan rescued by an elk sent by the Sun, later aided on the warpath, and exalted by a chief; the narrative segment shows the beginning of that rescue and guidance.
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Traditions of the Skidi Pawnee II. THE MORNING-STAR BUNDLES.108 / ON-FOREHEAD.178 / FOX (SKIDI WARRIOR) / I 2 I; lines 6909-7006 confidence: medium
Introductory synopsis: a boy living with his grandmother receives from the Sun a wonderful robe that creates buffalo; its use must be kept secret, and its power feeds starving people.
The synopsis says the robe's power feeds starving people, and Coyote reports that the nearby village is starving while the boy and grandmother have meat produced through the robe.
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Traditions of the Skidi Pawnee II. THE MORNING-STAR BUNDLES.108 / ON-FOREHEAD.178 / FOX (SKIDI WARRIOR) / I 2 I; lines 7099-7171 confidence: medium
The boy directs his grandmother to open the meat cellar and pile parfleches; the chief, warriors, men, women, girls, and boys are invited and fed.
The boy arranges food for the village through stored meat, a wonderful robe, winds, gathered animals, and plant foods, then establishes that people should hunt and gather these resources themselves.
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Traditions of the Skidi Pawnee II. THE MORNING-STAR BUNDLES.108 / ON-FOREHEAD.178 / FOX (SKIDI WARRIOR) / I 2 I; lines 7436-7528 confidence: medium
The crow insults the chief and threatens buffalo hunting; the chief rolls the cobweb ball, pulls it down, wrings its neck, cuts it up, and puts it in the fire.
After the chief kills and burns the crow that threatens buffalo hunting, scouts find many buffalo and the people kill many.
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Traditions of the Skidi Pawnee II. THE MORNING-STAR BUNDLES.108 / ON-FOREHEAD.178 / FOX (SKIDI WARRIOR) / I 2 I; lines 7636-7722 confidence: high
In the tipi the boy tells his mother to roast what he reaches behind himself to produce; it is meat, though no meat is otherwise present, and this is called one of his mysterious acts.
The boy is described as wonderful, produces meat when none is available, summons buffalo, and later calls buffalo when people starve.
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Traditions of the Skidi Pawnee II. THE MORNING-STAR BUNDLES.108 / ON-FOREHEAD.178 / FOX (SKIDI WARRIOR) / I 2 I; lines 7636-7722 confidence: high
The boy tells the people that the gods of the heavens know they are hungry and sent him; he directs them to open the calf bundle and sing his songs, after which buffalo overrun the village and a whole buffalo is offered to Tirawa.
The boy says the gods of the heavens sent him because the people were hungry, and his ritual instructions lead to buffalo abundance.
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Traditions of the Skidi Pawnee II. THE MORNING-STAR BUNDLES.108 / ON-FOREHEAD.178 / FOX (SKIDI WARRIOR) / I 2 I; lines 7636-7722 confidence: high
The boy wears a fox-skin around his neck and a magpie cap, goes over a hill, returns followed by buffalo, calmly touches them while they stand in a circle, and directs his uncle to shoot one.
The boy brings buffalo from over a hill, the buffalo stand around him calmly, and later he calls buffalo whenever the people are starving.
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Traditions of the Skidi Pawnee II. THE MORNING-STAR BUNDLES.108 / ON-FOREHEAD.178 / FOX (SKIDI WARRIOR) / I 2 I; lines 8035-8122 confidence: high
The synopsis of “The Boy and the Horse” states that an orphan boy receives a dream intimation from Tirawa, obtains a wonderful horse from a rock, is recognized as leader, and later becomes a wonder-working statue.
The synopsis and narrative describe an orphan boy who receives dream guidance, finds a lariat at a stone bank, and obtains a wonderful horse associated with the rock.
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Traditions of the Skidi Pawnee II. THE MORNING-STAR BUNDLES.108 / ON-FOREHEAD.178 / FOX (SKIDI WARRIOR) / I 2 I; lines 8035-8122 confidence: medium
The synopsis of “The Boy and the Horse” states that an orphan boy receives a dream intimation from Tirawa, obtains a wonderful horse from a rock, is recognized as leader, and later becomes a wonder-working statue.
The orphan boy is poor and neglected, yet the chief says he is a chief, and the synopsis says he is finally recognized and becomes leader of many peoples.
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Traditions of the Skidi Pawnee II. THE MORNING-STAR BUNDLES.108 / ON-FOREHEAD.178 / FOX (SKIDI WARRIOR) / I 2 I; lines 8207-8296 confidence: medium
Surrounding tribes hear of the boy’s wonders, ask him to lead them against enemies, and make him chief of all the tribes; although he has many horses, he uses the old horse in battle.
Surrounding tribes ask the young man to lead them against nearly conquering enemies; he helps conquer those enemies and becomes chief of all tribes.
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Traditions of the Skidi Pawnee ON-FOREHEAD.178 / FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208; lines 8743-8861 confidence: medium
The hungry siblings travel; the boy secretly turns into an eagle to get a rabbit, they make a fire and roast it, and they eventually reach their little tipi.
The siblings move from isolation and hunger to having abundant meat and corn, after which the wandering people stay with them.
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Traditions of the Skidi Pawnee ON-FOREHEAD.178 / FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208; lines 8951-9059 confidence: medium
The grandmother sees a large buffalo-hide tipi with Sun paintings, downy feathers, dried meat, pots, and ponies; the little bird has become a fine young man.
The young man possesses abundant food and wealth, hosts leaders, says he is from the sky, and declares that he will make the starving people happy.
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Traditions of the Skidi Pawnee ON-FOREHEAD.178 / FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208; lines 9061-9162 confidence: medium
Chiefs send scouts, buffalo are found, hunters kill many, the people eat plenty, and the people know the young man is wonderful and helped them.
The people obtain lasting buffalo abundance and credit the young man with helping them.
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Traditions of the Skidi Pawnee ON-FOREHEAD.178 / FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208; lines 9260-9354 confidence: medium
The young man sends his servant to summon the crier, who is told to announce that men will attack game the next day; the people rejoice.
The young man has a hunt announced, prescribes how the parties should surround islands, and the village obtains abundant game from repeated drives.
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Traditions of the Skidi Pawnee ON-FOREHEAD.178 / FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208; lines 9356-9399 confidence: high
The young man leads the people into the hills, divides them around a ravine, and, when the attack begins, buffalo suddenly appear; the narrator states that none had been there and that the young man had called them.
The young man calls buffalo into a ravine for the people to kill and later calls buffalo during starvation; the narrator says the story explains wonderful men able to call buffalo so people can eat.
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Traditions of the Skidi Pawnee PAWNEE HABITATIONS / XV111 / SUN-CHIEF, SON OF PITALESKAR / DOG-CHIEF, SON OF CROOKED-HAND; lines 446-541 confidence: medium
When a story tells of Coyote or a culture-hero overcoming an enemy, the teller thereby indicates a wish to be equally successful in a current venture.
The passage says that when a story of Coyote or a culture-hero overcoming an enemy is told, the teller indicates a desire to be similarly successful.
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Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 3146-3250 confidence: medium
In the skull bundle account, the first man created first owns the bundle, teaches songs and ceremony, and says his skull should be put on the bundle after death so his spirit will remain present with the people.
The first man created is first owner of the bundle, teaches songs and ceremony, and orders his skull placed on the bundle so his spirit remains with the people.
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Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 3621-3713 confidence: medium
The boy kills wild animals and says his bow is the rainbow in the heavens, his four arrows are stars from heaven sent to destroy wild animals, and he must return to his father in heaven.
The boy says his bow is the rainbow and his four arrows are stars from heaven, and that they came to destroy wild animals; he also kills wild animals for the people.
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Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 4481-4571 confidence: medium
At night the boy tells his father to hunt with the bear, kill a cow, make the bear carry meat, remain unafraid when threatened, and expect the boy to shoot the bear’s paws and side.
The boy prepares a plan, hides, shoots the bear’s paws and side, and kills a bear said to be feared for killing people and animals.
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Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 4573-4668 confidence: medium
A poor strange boy is mistaken for Burnt-Belly, who lives with his grandmother outside the village; the grandmother warns they have little food, but Burnt-Belly wants the boy to stay.
Blood-Clot-Boy appears as a poor boy, is recognized as wonderful after producing buffalo, and is asked by the chief to help the people obtain meat.
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Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 4670-4772 confidence: high
After returning to the village and making dwellings, Blood-Clot-Boy asks his father and mother to build him a lodge so he can try to help the people; the poor boy keeps a ring.
Blood-Clot-Boy says he will help the people, feeds them by bringing buffalo, and names completed acts including killing the bear and old witch-woman.
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Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 4774-4870 confidence: medium
The Long-Tooth-Boy synopsis says a child is taken from a dead mother, the afterbirth thrown into the river forms Long-Tooth, the two become comrades, enter forbidden regions, destroy monsters, protect mankind, and retire to a cavern below the waters.
The synopsis says the two boys become comrades, destroy monsters, and ensure the safety of mankind.
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Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 5053-5157 confidence: medium
Father warns the boys not to go to the steep bank where an animal lives that killed the people and their mother; its breath is wonderful fire.
Long-Tooth-Boy kills the fire-spitting elk with a thunder-stone given by the thunder-bird, and the result is safety for the people.
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Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 5053-5157 confidence: medium
Long-Tooth-Boy says they will live in peace; the father rejoices at the animal's death; the other people return, make a permanent village, and are safe after wild mysterious beings are killed.
After the fire-breathing animal is dead and wild mysterious beings are killed, the other people return, build a permanent village, and can travel safely.
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Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 5377-5468 confidence: medium
At the old village the boy wears a robe, elk leggings, and black moccasins; he tells the people to camp at a distance and send men for meat, while the girls do not come out.
The boy feeds the people, directs them to buffalo, performs offerings and a medicine-men’s dance, teaches many wonderful things, and becomes chief.
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Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 5470-5561 confidence: medium
The heading and synopsis for “The Boy and the Thistles” identify an orphan boy who devotes himself to gods, wanders with his sister, obtains thistle power, overcomes enemies, and reconciles mankind to animals.
The section synopsis states that the orphan boy obtains the magic power of the thistles and uses it to overcome human and supernatural enemies and reconcile mankind to animals.
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Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 5647-5742 confidence: medium
The man becomes sick with two pains in his breast, and cedar and button-weed sprouts grow there; his son returns from the thistles and explains the roots in his veins and the roles of Button-Weed-Girl and the cedar-limb girl.
The son kills the cedar and button-weed powers and says his work was to subdue button-weed so it may be used by medicine-men; the thistle-weed kills the poison.
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Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 5744-5830 confidence: medium
The man stands on a high hill for several nights; on the fifth night he is told to go home because he has subdued herbs and roots, which the people will use for medicine, and animals will teach people their mysteries.
The episode explains why thistle grows alone with thorns and connects the subduing of plants with people’s medicine use and animals’ teaching role.
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Traditions of the Skidi Pawnee SUN-CHIEF, SON OF PITALESKAR / DOG-CHIEF, SON OF CROOKED-HAND / SKIDI IN FRONT OF EARTH LODGE / TRADITIONS.; lines 1036-1130 confidence: medium
The people increase; Bright-Star appears in vision, promises a holy bundle, says gods place its things in the earth, and gives instructions concerning a female yellow calf, offerings, corn, flint-stone, owl and hawk skins, paints, pipe, tobacco, and sweet grass.
Bright-Star says the gods will provide a bundle and its contents, and the man assembles and receives ceremonies for it, making him a transmitter of ritual knowledge to the people.
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Traditions of the Skidi Pawnee SUN-CHIEF, SON OF PITALESKAR / DOG-CHIEF, SON OF CROOKED-HAND / SKIDI IN FRONT OF EARTH LODGE / TRADITIONS.; lines 947-1034 confidence: medium
A child is born to the pair; they learn the need for labor, food, clothing, and shelter; the woman begins a grass lodge, and storm powers make or provide earth, timber, water, dew, fog, rain, mist, wind, and night.
The gods provide or name domestic resources, lodge forms, fire-sticks, speech, pipe elements, travel gear, warrior signs, animal names, bow-and-arrow materials, and offerings to the gods.
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Traditions of the Skidi Pawnee Traditions of the Skidi Pawnee / PAWNEE HABITATIONS / XV111 / SUN-CHIEF, SON OF PITALESKAR; lines 348-443 confidence: high
Sun and Moon furnish the first male being; Sun gives bow and arrow, provides daylight, and the fire for that light is renewed nightly in Evening-Star's western garden.
Sun is said to have given mankind the bow and arrow.
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Traditions of the Skidi Pawnee TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108 / ON-FOREHEAD.178; lines 5906-6003 confidence: low
The title and headnote summarize the story: a chief's son falls into the under-world, receives a magical bow, kills a malicious buffalo, secures the hairs containing its power, rescues and marries the promised maiden, and becomes a teacher of sacred rites.
The passage headnote states that the chief's son becomes a teacher of sacred rites.
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Traditions of the Skidi Pawnee TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108 / ON-FOREHEAD.178; lines 6005-6062 confidence: medium
The people increase and are happy; the boy teaches many wonderful things and songs of a word interrupted in the provided text as “bun-”.
The boy is said to teach the people many wonderful things and songs after the communities reunite and prosper.
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Traditions of the Skidi Pawnee XV111 / SUN-CHIEF, SON OF PITALESKAR / DOG-CHIEF, SON OF CROOKED-HAND / SKIDI IN FRONT OF EARTH LODGE; lines 544-701 confidence: medium
Boy-hero tales involve a poor, orphaned, or neglected boy who, through intervention of gods and aid from an animal or minor god, rises to honor and may transmit mysterious powers; a few have miraculous parentage.
The boy-hero tales are described as involving a poor, orphaned, or neglected boy who gains honor through divine or animal help and may transmit mysterious powers to his people.
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native american northwest coast
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Chinook Texts Chinook Texts / BOAS J; lines 1182-1253 confidence: high
Coyote throws sand on the surf and says: "This shall be a prairie and no surf. The future generations shall walk on this prairie." Clatsop becomes prairie.
Coyote changes heavy surf into prairie and explicitly says future generations will walk there.
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Chinook Texts Chinook Texts / BOAS J; lines 1255-1332 confidence: medium
Crane carries his dry salmon on his back. Coyote places his fish baskets in a row and tries to drive them; they roll downhill into the river, and Coyote is pulled into the water by roe in his quiver while all his fish disappear.
After Coyote loses all his fish by driving baskets into the river, he says people should not drive food but carry it on their backs when moving.
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Chinook Texts Chinook Texts; lines 226-315 confidence: high
The brothers meet a person holding a paddle and dancing to catch flounders; they direct him to use a dipnet, it comes up nearly full, and they declare that people shall always catch flounders thus.
The Cikia brothers correct practices, create people, establish fishing, stop rain-shooting, and confront an antagonist who calls them those who make everything good.
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Chinook Texts Chinook Texts; lines 226-315 confidence: high
In a country where they bathe, the brothers rub their arms, make people from the dirt rubbed from their skin, blow on them, and the people arise.
The brothers rub dirt from their arms, form people from it, blow on them, and the people arise.
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Chinook Texts Chinook Texts; lines 226-315 confidence: high
The brothers meet a person holding a paddle and dancing to catch flounders; they direct him to use a dipnet, it comes up nearly full, and they declare that people shall always catch flounders thus.
The brothers establish dipnet flounder catching and declare blue-back salmon catching at Quinaielt.
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Chinook Texts Chinook Texts; lines 799-883 confidence: medium
The young man kills Coyote and Badger, names them, declares future restrictions on them, throws them away, and burns their house.
After killing Coyote and Badger, the young man names them and declares that they will no longer kill chiefs, with further limits on Badger's relation to humans.
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Ethnology of the Kwakiutl, Part 1 INDUSTRIES / II. HUNTING, FISHING, AND FOOD-GATHERING / III. PRESERVATION OF FOOD / IV. RECIPES; lines 13776-13878 confidence: medium
When asked who first wanted this done to crabs, Haemiskienis says the Myth people included animals, crabs, trees, and plants that were like men; they made war against the southeast wind, Great-Inventor asked who controlled the weather, and Crab, a short man, gave the procedure for obtaining the northwest wind.
The mythic account places the charm’s origin among Myth people; Great-Inventor asks about weather control, and Crab provides the procedure.
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Ethnology of the Kwakiutl, Part 1 INDUSTRIES / II. HUNTING, FISHING, AND FOOD-GATHERING / III. PRESERVATION OF FOOD / IV. RECIPES; lines 13880-13978 confidence: medium
Kwa'gwaeno says the rite was not recently invented and begins the story of the Myth people going to war against Southeast-Wind; Great-Inventor asks who controls the weather.
Kwa'gwaeno says the practice is not recent, recounts Great-Inventor and the Myth people receiving instructions from nonhuman weather controllers, and the passage states that later humans imitate these procedures.
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Haida Texts and Myths: Skidegate Dialect A-SLENDER-ONE-WHO-WAS-GIVEN-AWAY / THE ONE ABANDONED FOR EATING THE FLIPPER OF A HAIR SEAL / SACRED-ONE-STANDING-AND-MOVING, STONE-RIBS, AND UPWARD / SUPERNATURAL-BEING-WHO-WENT-NAKED; lines 10481-10587 confidence: medium
After a repeated under-pillow warning, the protagonist takes his bow, looks over the salt water and upward, and sees a thunderbird above town carrying his grandfather’s town in its claws.
The protagonist defeats the thunderbird carrying his grandfather’s town, repairs bones with salmon-berry bushes, and restores the town.
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Haida Texts and Myths: Skidegate Dialect A-SLENDER-ONE-WHO-WAS-GIVEN-AWAY / THE ONE ABANDONED FOR EATING THE FLIPPER OF A HAIR SEAL / SACRED-ONE-STANDING-AND-MOVING, STONE-RIBS, AND UPWARD / SUPERNATURAL-BEING-WHO-WENT-NAKED; lines 10705-10818 confidence: high
He hears people laughing and talking, finds them shooting leaves from a big tree and eating the fallen leaves, and they say He-who-was-born-from-his-mother’s-side will shoot.
He-who-was-born-from-his-mother’s-side shoots the big tree, directs care of its seeds, and the passage identifies the result as tobacco planted by Cloud-woman.
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Haida Texts and Myths: Skidegate Dialect A-SLENDER-ONE-WHO-WAS-GIVEN-AWAY / THE ONE ABANDONED FOR EATING THE FLIPPER OF A HAIR SEAL / SACRED-ONE-STANDING-AND-MOVING, STONE-RIBS, AND UPWARD / SUPERNATURAL-BEING-WHO-WENT-NAKED; lines 9830-9933 confidence: medium
He strikes moving hemlock, uses branches, throws short pieces into trees, spits after them, and says future people will use them as fishhooks for getting food.
The protagonist declares that future people will use the hemlock pieces as fishhooks in getting food.
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Haida Texts and Myths: Skidegate Dialect A-SLENDER-ONE-WHO-WAS-GIVEN-AWAY / THE ONE ABANDONED FOR EATING THE FLIPPER OF A HAIR SEAL / SACRED-ONE-STANDING-AND-MOVING, STONE-RIBS, AND UPWARD / SUPERNATURAL-BEING-WHO-WENT-NAKED; lines 9935-10042 confidence: medium
The traveler crosses a skunk-cabbage swamp, reaches a deserted town, enters the smoky middle house, meets an old man by the fire, is warned not to fetch water because the village-destroyers live there, and goes after water after a fourfold flow.
The traveler defeats the beings linked to the destroyed village and restores people whose bones were inside them; the town is later seen populated again.
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Haida Texts and Myths: Skidegate Dialect ENGLISH TRANSLATIONS / RAVEN TRAVELING / A-SLENDER-ONE-WHO-WAS-GIVEN-AWAY / THE ONE ABANDONED FOR EATING THE FLIPPER OF A HAIR SEAL; lines 7961-8076 confidence: high
At daybreak the dog barks there again and two salmon are found. On following mornings the number increases by one, reaching ten. The boy spears them, cuts them open, discards the gills, and further splits fish from the previous day.
The narration explicitly says the boy’s cutting open of fish explains why mainland chiefs cut fish open and says he started the custom.
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Haida Texts and Myths: Skidegate Dialect ENGLISH TRANSLATIONS / RAVEN TRAVELING / A-SLENDER-ONE-WHO-WAS-GIVEN-AWAY / THE ONE ABANDONED FOR EATING THE FLIPPER OF A HAIR SEAL; lines 8078-8172 confidence: medium
The passage describes horizontal and upright pieces, twenty poles of each sort, notches, and upper designs with figures of salmon, called łg̣aiyî′ñgadadjî.
The boy makes a fish trap or weir, installs it in the water, enlarges the house, and sets up salmon drying frames, enabling sustained salmon harvest.
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Haida Texts and Myths: Skidegate Dialect HE-WHO-GOT-SUPERNATURAL-POWER-FROM-HIS-LITTLE-FINGER / THE STORY OF HIM WHOSE SISTER BROUGHT HIM FOOD FROM THE LAND OTTERS / HOW SOMETHING PULLED A ROW OF EAGLES INTO THE WATER / THE STORY ABOUT HIM WHO DESTROYED HIS NINE NEPHEWS; lines 12639-12725 confidence: medium
On a later hunt the protagonist seizes the thing sticking out of the water and vanishes under water; another seizes his wings and is nearly dragged under, and news is brought to town that he seized the wrong thing.
The dangerous being drags hunters under water; after it is pulled out, it is taken far from places where humans get food, and the passage says the protagonist killed the feared Supernatural-clam.
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Haida Texts and Myths: Skidegate Dialect HOW MASTER-CARPENTER BEGAN MAKING A CANOE TO WAR WITH SOUTHEAST / THE CANOE PEOPLE WHO WEAR HEADDRESSES / THE GIRL WHO FED A RAVEN / SOUNDING-GAMBLING-STICKS; lines 3073-3171 confidence: medium
They take him back, launch a big canoe, load elk skins and boxes of grease, and he has halibut hooks under his arms as he lies there.
The passage states that this was the first time people learned about halibut hooks, after the unnamed man had carried them and they vanished by morning.
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Haida Texts and Myths: Skidegate Dialect HOW SOMETHING PULLED A ROW OF EAGLES INTO THE WATER / THE STORY ABOUT HIM WHO DESTROYED HIS NINE NEPHEWS / THE STORY OF ONE WHO SAW AN EAGLE TOWN / THE ONE THEY ABANDONED BECAUSE HE WAS THE FIRST TO SPEAR SEA LIONS; lines 12861-12961 confidence: medium
The protagonist hides something in a forked cedar tree, makes killer-whale forms from cedar and hemlock, kicks them into the water, sees limited or distant bubbles, and sends them to their places as porpoises and white porpoises.
The protagonist makes marine beings from cedar, hemlock, and yew, then sends or settles them as porpoises, white porpoises, and Strait people.
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Haida Texts and Myths: Skidegate Dialect RAVEN TRAVELING / A-SLENDER-ONE-WHO-WAS-GIVEN-AWAY / THE ONE ABANDONED FOR EATING THE FLIPPER OF A HAIR SEAL / SACRED-ONE-STANDING-AND-MOVING, STONE-RIBS, AND UPWARD; lines 9393-9497 confidence: medium
From Łg̣adᴀ′n people fish for black cod near an island where Qꜝā′g̣awa-i, a five-finned creature, draws canoes into its mouth by a water current; people still go there for food and avoid paddle noise.
Qꜝā′g̣awa-i destroys canoes and threatens starvation, while Djila′qons’ son declares he will travel south and kill it.
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Haida Texts and Myths: Skidegate Dialect RAVEN TRAVELING / A-SLENDER-ONE-WHO-WAS-GIVEN-AWAY / THE ONE ABANDONED FOR EATING THE FLIPPER OF A HAIR SEAL / SACRED-ONE-STANDING-AND-MOVING, STONE-RIBS, AND UPWARD; lines 9499-9596 confidence: high
Stone-ribs is told Greatest-crab lives in the channel; it opens its claws and cuts the edge fins of his halibut skin with its teeth, so he returns and swallows it.
Stone-ribs kills or removes dangerous beings, explains crabs in Naden harbor and canoe passages, and establishes crests and songs for future generations.
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Haida Texts and Myths: Skidegate Dialect RAVEN TRAVELING / A-SLENDER-ONE-WHO-WAS-GIVEN-AWAY / THE ONE ABANDONED FOR EATING THE FLIPPER OF A HAIR SEAL / SACRED-ONE-STANDING-AND-MOVING, STONE-RIBS, AND UPWARD; lines 9599-9613 confidence: medium
The passage says the story practically includes three, is highly important among Haida stories, contrasts preceding Tsimshian and wider Raven material, and calls the current heroes and places strictly insular Haida hero tales.
The passage explicitly describes the story as involving insular heroes and places and as forming true Haida hero tales.
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Haida Texts and Myths: Skidegate Dialect STORIES OF THE PITCH-PEOPLE / HOW ONE WAS HELPED BY A LITTLE WOLF / STORY OF THE TWO TOWNS THAT STOOD ON OPPOSITE SIDES OF NASS RIVER / SLAUGHTER-LOVER.; lines 15691-15748 confidence: medium
Before leaving, he steals a look at his father-in-law, says he will renew his old town, departs, spits medicine on the old town, restores it, and his wife returns to her father’s town.
The protagonist leaves to renew his town, finds it old, spits medicine on it, and restores it to its former state.
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Haida Texts and Myths: Skidegate Dialect TEXTS WITH FREE AND INTERLINEAR TRANSLATION / MOLDY-FOREHEAD / STORIES ACCOMPANIED BY TEXTS / HOW SHINING-HEAVENS CAUSED HIMSELF TO BE BORN; lines 1606-1714 confidence: medium
After the house creaks, the child wakes in a fine house with winking post carvings; Master Carpenter becomes his father, dresses him, puts fair-weather clouds on his face, tells him to sit seaward, and the weather becomes good.
Good weather follows his seaward sitting, the fishing episode yields abundant halibut, and he states that in his days people will get their food.
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Haida Texts and Myths: Skidegate Dialect THE ONE ABANDONED FOR EATING THE FLIPPER OF A HAIR SEAL / SACRED-ONE-STANDING-AND-MOVING, STONE-RIBS, AND UPWARD / SUPERNATURAL-BEING-WHO-WENT-NAKED / HE-WHO-GOT-SUPERNATURAL-POWER-FROM-HIS-LITTLE-FINGER; lines 10960-11066 confidence: medium
Human bones burst from the alder; he breaks and scatters pieces for the very last people, carries half to the house, and the father-in-law says his supernatural helper has been killed.
After killing or tearing apart the alder, devilfish, and sea lion, the hero scatters pieces and says they will be useful to later or future people.
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Haida Texts and Myths: Skidegate Dialect THE ONE ABANDONED FOR EATING THE FLIPPER OF A HAIR SEAL / SACRED-ONE-STANDING-AND-MOVING, STONE-RIBS, AND UPWARD / SUPERNATURAL-BEING-WHO-WENT-NAKED / HE-WHO-GOT-SUPERNATURAL-POWER-FROM-HIS-LITTLE-FINGER; lines 11068-11178 confidence: high
He pulls apart the hair seal, scatters half while saying it will be useful to future people, bones of two persons pour out, he carries the other half home, and the father-in-law says his supernatural helper has been killed.
After defeating the hair seal, eagle, and clam, the protagonist scatters half of each and says future people will make use of them.
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Haida Texts and Myths: Skidegate Dialect THOSE WHO WERE FASTING TO BECOME SHAMANS / BIG-TAIL. / CLOUD-WATCHER / STORY OF THE HOUSE-POINT FAMILIES; lines 14207-14321 confidence: high
The being takes a bag from its back, removes a partly finished canoe, teaches canoe-making with fire inside, and explains cedar bark and cedar limbs for houses, canoe sewing, and seat fastening.
A nonhuman four-faced being teaches practical technologies that the man brings back to his people, who begin using them.
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Haida Texts and Myths: Skidegate Dialect THOSE WHO WERE FASTING TO BECOME SHAMANS / BIG-TAIL. / CLOUD-WATCHER / STORY OF THE HOUSE-POINT FAMILIES; lines 14324-14432 confidence: high
Raven travels over the earth, finds a wave-tossed cockleshell with noise inside, discovers many children or people, opens it, makes towns, and gives names to Haida families.
Raven opens the cockleshell containing people, makes towns, and gives names to Haida families.
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Haida Texts and Myths: Skidegate Dialect WAR BETWEEN THE WEST COAST HAIDA AND THE TLINGIT / ENGLISH TRANSLATIONS / RAVEN TRAVELING / A-SLENDER-ONE-WHO-WAS-GIVEN-AWAY; lines 7252-7352 confidence: medium
The father-in-law tells the chief's daughter he will come from her womb, gives her a copper plate and chain named X̣īłūtꜝā′ła, directs a cloud-decorated cradle, and speaks of food gathering and weather governance through him.
The father-in-law says human beings will gather food through him and that birds will gather food while he governs the weather.
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Haida Texts and Myths: Skidegate Dialect WAR BETWEEN THE WEST COAST HAIDA AND THE TLINGIT / WAR BETWEEN THE WEST COAST HAIDA AND THE TLINGIT / ENGLISH TRANSLATIONS / RAVEN TRAVELING; lines 5074-5189 confidence: medium
Loon repeatedly goes out and calls from the house of Nankilslas; when asked why, he says the supernatural ones have no place to settle, and the addressed person says he will attend to it or make it.
The passage links supernatural beings’ lack of a place to settle with Raven’s later receipt of objects and instructions for placing them in water.
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Haida Texts and Myths: Skidegate Dialect WAR BETWEEN THE WEST COAST HAIDA AND THE TLINGIT / WAR BETWEEN THE WEST COAST HAIDA AND THE TLINGIT / ENGLISH TRANSLATIONS / RAVEN TRAVELING; lines 5191-5290 confidence: high
Raven places the black stone in water first, bites and spits parts of stones or pebbles onto the rest, and the pieces that stick are said to be trees.
Raven manipulates stones and water so that pieces become trees, and another object stretches into land while Mainland lies round on the water.
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Haida Texts and Myths: Skidegate Dialect WAR BETWEEN THE WEST COAST HAIDA AND THE TLINGIT / WAR BETWEEN THE WEST COAST HAIDA AND THE TLINGIT / ENGLISH TRANSLATIONS / RAVEN TRAVELING; lines 5191-5290 confidence: high
Raven calls toward the island in Tsimshian and Haida and later toward Mainland; a person with an old-fashioned cape and paddle appears, beginning the Mainland people’s industriousness.
The passage explicitly links Raven’s encounters to Mainland people becoming industrious and Ninstints people practising witchcraft.
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Haida Texts and Myths: Skidegate Dialect WAR BETWEEN THE WEST COAST HAIDA AND THE TLINGIT / WAR BETWEEN THE WEST COAST HAIDA AND THE TLINGIT / ENGLISH TRANSLATIONS / RAVEN TRAVELING; lines 5292-5393 confidence: high
Raven unrolls the lake in a large open place but keeps the fish trap and house to teach Seaward and Shoreward people.
The passage explicitly states that Raven keeps the fish trap and house to teach Seaward and Shoreward people, and later keeps the fish trap because he is going to teach someone about it.
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Haida Texts and Myths: Skidegate Dialect WAR BETWEEN THE WEST COAST HAIDA AND THE TLINGIT / WAR BETWEEN THE WEST COAST HAIDA AND THE TLINGIT / ENGLISH TRANSLATIONS / RAVEN TRAVELING; lines 5395-5493 confidence: high
Raven breaks hemlock branch tips, tells Eagle to put them on the fire, makes a branch clump fall, and frightens Eagle from his water.
Raven takes Eagle's water by trickery; spilled and scattered water forms salmon streams and other named waters.
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Haida Texts and Myths: Skidegate Dialect WAR BETWEEN THE WEST COAST HAIDA AND THE TLINGIT / WAR BETWEEN THE WEST COAST HAIDA AND THE TLINGIT / ENGLISH TRANSLATIONS / RAVEN TRAVELING; lines 5395-5493 confidence: high
Raven carries the moon in his armpit, finds Sea-gull and Cormorant, makes them quarrel, tells Cormorant to brace himself with his tongue, and bites off the tongue.
Raven tricks Cormorant, makes his tongue into an eulachon, deceives Qadadjâ′n, and distributes eulachon where they now are.
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Haida Texts and Myths: Skidegate Dialect WAR BETWEEN THE WEST COAST HAIDA AND THE TLINGIT / WAR BETWEEN THE WEST COAST HAIDA AND THE TLINGIT / ENGLISH TRANSLATIONS / RAVEN TRAVELING; lines 5395-5493 confidence: high
Raven bites and chews part of the moon, throws it into the sky as fragments for future people to see, breaks the moon in halves, and throws half of it and the sun into the air.
Raven declares future people will see the moon fragments forever and throws moon pieces and the sun into the sky or air.
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Haida Texts and Myths: Skidegate Dialect WAR BETWEEN THE WEST COAST HAIDA AND THE TLINGIT / WAR BETWEEN THE WEST COAST HAIDA AND THE TLINGIT / ENGLISH TRANSLATIONS / RAVEN TRAVELING; lines 5696-5792 confidence: medium
The figure kicks several places in the ground; it cracks open, drums are thrown up, people emerge, and Tsimshian, Haida, Kwakiutl, and Tlingit sing different songs.
The main figure kicks the ground, it cracks open, and he says for earth to become people; people then pour out and dance in lines.
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Haida Texts and Myths: Skidegate Dialect WAR BETWEEN THE WEST COAST HAIDA AND THE TLINGIT / WAR BETWEEN THE WEST COAST HAIDA AND THE TLINGIT / ENGLISH TRANSLATIONS / RAVEN TRAVELING; lines 5893-5996 confidence: high
“That is why his nasal openings now run upward.”
Raven’s actions explain present bird varieties, beak holes, Eagle’s upward nasal openings, and thin heads; Master Carpenter explains the designs of the Qꜝē′da-kꜝō′xawa.
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Haida Texts and Myths: Skidegate Dialect WAR BETWEEN THE WEST COAST HAIDA AND THE TLINGIT / WAR BETWEEN THE WEST COAST HAIDA AND THE TLINGIT / ENGLISH TRANSLATIONS / RAVEN TRAVELING; lines 5893-5996 confidence: medium
Raven searches by flying in feather clothing, hears supernatural beings took the child because he fooled them, and the boy Sᴀqaiyū′ł is described with lightning around his knee-joints.
The passage says Raven used to fool supernatural beings and shows him crossing between canoe travel, family relations, animal assemblies, potlatch, and making present bird traits.
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Haida Texts and Myths: Skidegate Dialect WAR BETWEEN THE WEST COAST HAIDA AND THE TLINGIT / WAR BETWEEN THE WEST COAST HAIDA AND THE TLINGIT / ENGLISH TRANSLATIONS / RAVEN TRAVELING; lines 5998-6102 confidence: medium
Raven travels by canoe to a herring-spawning place, fills the canoe with herring from the bilge-water area, throws them toward shore, and says future people will not see their place.
The passage explains future invisibility of a herring place, the flattish top of Blue-jay's head, and the production of flickers from a feather and bloodied cedar twigs.
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Haida Texts and Myths: Skidegate Dialect WAR BETWEEN THE WEST COAST HAIDA AND THE TLINGIT / WAR BETWEEN THE WEST COAST HAIDA AND THE TLINGIT / ENGLISH TRANSLATIONS / RAVEN TRAVELING; lines 6298-6389 confidence: high
Raven speaks to a sea anemone under a rock, cooks and eats it after it recognizes him, and is burned internally; the passage explains ravens do not eat sea anemones.
The narrative explains the use of hemlock limbs for gathering herring eggs and gives etiological explanations for ravens not eating sea anemones, deer’s short tail, and Raven’s burned beak.
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Haida Texts and Myths: Skidegate Dialect WAR BETWEEN THE WEST COAST HAIDA AND THE TLINGIT / WAR BETWEEN THE WEST COAST HAIDA AND THE TLINGIT / ENGLISH TRANSLATIONS / RAVEN TRAVELING; lines 6391-6486 confidence: high
Raven's sister Siwa′s plants Indian tobacco in front of White inlet; Raven calcines shells, becomes angry, throws them away, and the rocks are white where the shells were.
Raven names places, accounts for Halibut's place, white rock surfaces, a white streak on rocks, and a place named for an eagle's tail feather.
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Haida Texts and Myths: Skidegate Dialect WAR BETWEEN THE WEST COAST HAIDA AND THE TLINGIT / WAR BETWEEN THE WEST COAST HAIDA AND THE TLINGIT / ENGLISH TRANSLATIONS / RAVEN TRAVELING; lines 6391-6486 confidence: medium
Raven sets out to spear Bad Weather, makes a spear with detachable point and strong gut cord, spears its head, is pulled to a reef, and after the point breaks the cord strikes a declivity, leaving a white streak on the rocks.
Raven makes a specialized spear, spears Bad Weather, is dragged to a reef, and the event explains a visible white streak on rocks.
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Haida Texts and Myths: Skidegate Dialect WAR BETWEEN THE WEST COAST HAIDA AND THE TLINGIT / WAR BETWEEN THE WEST COAST HAIDA AND THE TLINGIT / ENGLISH TRANSLATIONS / RAVEN TRAVELING; lines 6488-6588 confidence: high
Raven and his cousin go to an island of ʟꜝkꜝia′o, Raven eats them, the cousin takes one stroke in the water, they reach distant Standing-water creek, and a bill-shaped water hole and place-name explain easier west-coast canoe travel.
Raven’s actions leave a bill-shaped water hole, account for easy canoe travel on the west coast, and raise prone beings into mountains.
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Haida Texts and Myths: Skidegate Dialect WAR BETWEEN THE WEST COAST HAIDA AND THE TLINGIT / WAR BETWEEN THE WEST COAST HAIDA AND THE TLINGIT / ENGLISH TRANSLATIONS / RAVEN TRAVELING; lines 6590-6678 confidence: high
Nenk·îlsʟasʟiñgai stamps his feet and the house fills with people; dirt on the floor becomes people. Corners of the house produce people speaking Tsimshian, Heiltsuk/Wakashan, and Haida.
Nenk·îlsʟasʟiñgai transforms house dirt into people by stamping, producing groups identified by Tsimshian, Heiltsuk/Wakashan, and Haida speech.
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Haida Texts and Myths: Skidegate Dialect WAR BETWEEN THE WEST COAST HAIDA AND THE TLINGIT / WAR BETWEEN THE WEST COAST HAIDA AND THE TLINGIT / ENGLISH TRANSLATIONS / RAVEN TRAVELING; lines 6680-6770 confidence: medium
Raven goes toward a rock from which wind blows continually, makes a suitable canoe from maple, vanquishes the southeast wind Xēiō′, and makes him his slave.
Raven makes a canoe, reaches the wind rock, vanquishes the southeast wind Xēiō′, and makes him his slave.
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Haida Texts and Myths: Skidegate Dialect WAR BETWEEN THE WEST COAST HAIDA AND THE TLINGIT / WAR BETWEEN THE WEST COAST HAIDA AND THE TLINGIT / ENGLISH TRANSLATIONS / RAVEN TRAVELING; lines 6772-6876 confidence: high
Beaver tells Raven there are always fish and berries. Raven goes to the lake, rolls up the water like a blanket, takes fish, then later takes the water in his beak and flies to the top of a large cedar tree.
Raven steals Beaver’s lake water, refuses to return it, and spits portions onto the ground, which the passage says originate major rivers.
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Haida Texts and Myths: Skidegate Dialect WAR BETWEEN THE WEST COAST HAIDA AND THE TLINGIT / WAR BETWEEN THE WEST COAST HAIDA AND THE TLINGIT / ENGLISH TRANSLATIONS / RAVEN TRAVELING; lines 6878-6930 confidence: high
The story is described as explaining “how things were altered from one state or condition into that in which we now find them”; topographic features, natural phenomena, and traits and customs are explained by what Raven did in ancient times.
The note says Raven’s ancient actions explain topographic features, natural phenomena, and traits and customs, and that he was the principal originator though not the only one.
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Haida Texts and Myths: Skidegate Dialect WARS BETWEEN THE PEOPLES OF SKIDEGATE AND KLOO / WAR BETWEEN THE PEOPLE OF KLOO AND THE TSIMSHIAN / WAR BETWEEN THE PEOPLE OF KLOO AND THE BELLABELLA / NOTES; lines 20917-21072 confidence: medium
Nᴀñkî′lsʟas is identified as Raven, the hero of the story of Raven Traveling.
Raven is named as a hero and is associated with a thunder-producing object, a crest, a marten cloak, and the ability to appear in one place while moving elsewhere.
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The Mythology of the Bella Coola Indians ANCESTORS. / SEPT., 1898. / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 51 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS.; lines 3807-3904 confidence: high
The travelers dragged the canoe to the lake above Rivers Inlet, creating the river; sea-lions and whales ascended it, Wakitmai turned whales to stone, and his missed canoe-pole stuck in the mountain called Skallakt, meaning canoe-pole.
Wakitmai’s actions create a river, turn whales to stone, leave a named canoe-pole in a mountain, and transform sea-lions into driftwood.
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The Mythology of the Bella Coola Indians 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 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 61; lines 4215-4289 confidence: medium
In an uncertain Stsk-é’ir tradition, Isya’yot, Xé’mtsiwa, Xémxémala’oLla, Létxumlaix‘aia’na, and ALq’éxayana are sent down to Skold’k-L from heaven; Masmasala’nix gives them olachen; they carry the nusxé’mta, the box containing daylight; their speaker emtenk:ai’x causes the olachen to disappear and reappear.
The Stsk-é’ir ancestors are sent down from heaven with olachen and the daylight box, and another version has Sun-made men descend with the nusxé’mta lighting their way.
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The Mythology of the Bella Coola Indians 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 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 61; lines 4215-4289 confidence: medium
When they come down from heaven, a cold wind blows down mountain Skolo’k't; Raven pushes his canoe-pole upward toward the mountain, causing the wind to stop; the mountain name is said to mean “canoe-pole.”
Raven stops a cold mountain wind with a canoe-pole, and the elder Raven breaks the sun-containing box to liberate the sun.
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The Mythology of the Bella Coola Indians BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 12 / PLATE XII, / SMITH, ARCHAOLOGY OF LYTTON, BRITISH COLUMBIA. 131 / SMITH, ARCHAOLOGY OF LYTTON, BRITISH COLUMBIA. 137; lines 8174-8315 confidence: medium
“These they believe were made by the raven before there were men on the earth, and they call them ‘raven arrows,’”
The passage reports a belief that large chipped points were made by Raven before humans were on earth.
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The Mythology of the Bella Coola Indians BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 2 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 29 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 3)! / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 33; lines 2606-2711 confidence: high
Sp'ix-pikne’m, daughter of Senx, invents cedar-bark working; her ka’siut figure enacts the work with Omatosé’k-, a board, a breaker, cedar-bark, and a song identifying her as the Cedar-bark Breaker.
Sp'ix-pikne’m invents cedar-bark working and Raven invents or completes ceremonial and subsistence technologies such as the salmon-trap and whistles.
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The Mythology of the Bella Coola Indians BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 2 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 29 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 3)! / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 33; lines 2606-2711 confidence: high
Raven’s connection with the House of Myths is described as obscure and contradictory; some family traditions say he was sent down by Senx to become an ancestor of man and that he invented arts, including the first salmon-trap.
Raven is said to have been sent as an ancestor of man, to have invented arts, to have given the world its present shape, and to have instituted Bella Coola festivals.
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The Mythology of the Bella Coola Indians BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 29 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 3)! / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 33 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 35; lines 2714-2813 confidence: medium
Masmasala’nix gathers and glues the broken sky pieces together; afterward the Sun begins its daily course, Masmasala’nix builds the Sun’s bridge, and he places a wedge in the sky opening.
Masmasala’nix repairs the burst sky, after which the Sun begins its daily course, and he builds the bridge over which the Sun travels.
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The Mythology of the Bella Coola Indians BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 3)! / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 33 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 35 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 37; lines 2816-2920 confidence: medium
Winwi'na of Q'o'mqitis wishes salmon would ascend the river, dreams that he defeats salmon with all the animals' help, then gathers the animals and proposes going to Mia'ltoa to make war, capture salmon as slaves, and place them in the river; Mink asks how to help.
Winwi'na wishes to bring salmon to the river, dreams of success through animal help, gathers the animals, and proposes going to the salmon land to capture fish for the river.
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The Mythology of the Bella Coola Indians BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 33 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 35 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 37 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS, 39; lines 2923-3023 confidence: high
At the mouth of Bella Coola River the fish are thrown into the water and begin to ascend; Winwi'na assigns salmon arrival seasons, scatters berries over mountains and valleys, assigns berry ripening seasons, and gives a feast.
Winwi'na releases fish into Bella Coola River, tells each when to arrive, scatters berries across the land, and tells them when to ripen.
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The Mythology of the Bella Coola Indians BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 41 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 43 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 45 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 47; lines 3337-3468 confidence: high
Toa'lat'it is said to have been killed by an Indian who took his place; a similar tradition is told of Astas, the Carrier name for Raven and their principal culture hero, and many Astas traditions are common to the Carriers, Bella Coola, and Awi'k'én6x.
Astas is identified as the Carrier name for Raven and is explicitly called their principal culture hero.
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The Mythology of the Bella Coola Indians BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 55 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 59 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 61 / TRADITION OF SENXL.; lines 4292-4316 confidence: high
Yuyo'lkumai and Qoa’x are sent down by the Sun to the top of SqtsL; the Sun tells Yuyo'lkumai to give tribes their languages and live in Senxi.
The Sun explicitly assigns Yuyo'lkumai to give the tribes their languages.
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The Mythology of the Bella Coola Indians BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 59 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 61 / TRADITION OF SENXL. / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 63; lines 4319-4426 confidence: high
The Sun is dim; Raven ascends the river, reaches Kowa’msta’, cuts down the hanging sun-box, carries it away, and the present Sun emerges when he touches the box.
Raven takes the hanging sun-box from Kowa’msta’, the present Sun comes out, and Raven later sings that he liberated the Sun, bringing a good Sun to the people.
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The Mythology of the Bella Coola Indians BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 59 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 61 / TRADITION OF SENXL. / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 63; lines 4319-4426 confidence: high
Toto’sk‘ma is sent to Mount Nusq!z’Ist, builds a caribou-skin lodge, and takes a name; Raven travels through the world to see whether salmon live in all rivers and tells Toto’sk‘ma there will always be salmon in the Sa’s_met River.
Raven travels to see whether salmon are in all rivers and declares that salmon shall always be in the Sa’s_met River.
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The Mythology of the Bella Coola Indians BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 61 / TRADITION OF SENXL. / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 63 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 65; lines 4429-4466 confidence: medium
The tradition of Stu1x names beings who came down from Nusma’ta to a place near sunrise; in their house all languages were written down and distributed among the various tribes.
The tradition states that all languages were written down in the group’s house and distributed among the various tribes.
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The Mythology of the Bella Coola Indians BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 67 / TRADITION OF SATSQ. / TRADITION OF ANOTHER VILLAGE. / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 69; lines 4625-4747 confidence: medium
The Sun sends the eagle Anutapak‘Emalai’x with companions to Mount Ts’elk't; the eagle takes the name Sikulkultso’t, builds a house, distributes languages and animal and bird sounds, and has a white-haired child.
The Sun sends the eagle and other named figures down to Mount Ts’elk't, Nusqa’pts, and Na’us, where they are associated with settlement or movement into named places.
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The Mythology of the Bella Coola Indians BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 67 / TRADITION OF SATSQ. / TRADITION OF ANOTHER VILLAGE. / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 69; lines 4625-4747 confidence: high
The Sun sends the eagle Anutapak‘Emalai’x with companions to Mount Ts’elk't; the eagle takes the name Sikulkultso’t, builds a house, distributes languages and animal and bird sounds, and has a white-haired child.
The eagle writes down and distributes the languages of different tribes, the cries of animals, and the songs of birds.
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The Mythology of the Bella Coola Indians BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 67 / TRADITION OF SATSQ. / TRADITION OF ANOTHER VILLAGE. / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 69; lines 4625-4747 confidence: medium
Anoxema’axots and companions are sent to Na’us, travel toward Nuxa’lk, find axe stone at Mount Nusq!z’Ist, and frighten the bird Qlé’lx”’ana, who goes to another mountain and makes salmon ascend Bella Coola River.
Qlé’lx”’ana makes salmon ascend Bella Coola River after moving from one mountain to another.
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The Mythology of the Bella Coola Indians BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 67 / TRADITION OF SATSQ. / TRADITION OF ANOTHER VILLAGE. / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 69; lines 4625-4747 confidence: medium
A tradition about Nana’tskuit names his brothers and sisters, including Raven; they travel to So’mx6r, where Raven investigates a small river and large lake, discovers Beavers have dammed the river, and breaks the dams.
Raven investigates an anomalous river and lake, finds Beavers have dammed the whole river, and breaks the dams.
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The Mythology of the Bella Coola Indians BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 73 / THE SALMON.! / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 75 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 77; lines 5053-5143 confidence: medium
The youth says he was the fish caught the day before, lived with the Salmon, and instructs his mother not to break Salmon bones but to return them to water.
The returned youth teaches his mother and the people how to cut, dry, and ritually handle Salmon so that the Salmon continue to return.
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The Mythology of the Bella Coola Indians CONE NESE / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 2 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 29 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 3)!; lines 2529-2603 confidence: high
Senx and Axk’unta’m are concerned with human fates but do not personally interfere; four brothers carry out their thoughts, live in an elevated room, carve and paint, and teach humans arts and crafts.
The four brothers carry out divine thoughts, carve and paint, give humans arts, and teach canoe-building, box-making, house-building, and wood carving.
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The Mythology of the Bella Coola Indians I12 BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS, 117 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 123 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 125; lines 7575-7660 confidence: medium
Families guard traditions, producing inconsistencies; the northern Coast raven legend is used in parts by different families; one says Raven liberated the sun, another credits Mink with bringing the present state of affairs, others say Totoso’nx caused the sun to appear; traditions about Mink and Wasp visiting their father, the Sun, also vary.
Variant family traditions attribute the liberation, appearance, or world-ordering role of the sun to Raven, Mink, or Totoso’nx.
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The Mythology of the Bella Coola Indians I4 BOAS, FACIAL PAINTINGS OF THE INDIANS / OF NORTHERN BRITISH COLUMBIA. UG / OF NORTHERN BRITISH COLUMBIA. 17 / OF NORTHERN BRITISH COLUMBIA. 19; lines 1898-1981 confidence: medium
“According to tradition he killed the bird ts’a’gul, put on its skin, and flew up to heaven, where he liberated the sun.”
The passage states that Raven killed Ts’a’gul, put on its skin, flew up to heaven, and liberated the sun.
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The Mythology of the Bella Coola Indians PLATES VII-XII. / CONE NESE / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 2 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 29; lines 2409-2526 confidence: medium
The salmon are said in one tradition to be won from Axk’unta’m by a man gambling for them and taking them down from heaven; other traditions say birds obtained the salmon, or Raven obtained salmon by marrying a salmon girl.
An unnamed man gambles with Axk’unta’m for salmon, wins, and takes the salmon down from heaven.
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The Mythology of the Bella Coola Indians PLATES VII-XII. / CONE NESE / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 2 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 29; lines 2409-2526 confidence: medium
The salmon are said in one tradition to be won from Axk’unta’m by a man gambling for them and taking them down from heaven; other traditions say birds obtained the salmon, or Raven obtained salmon by marrying a salmon girl.
A referenced tradition says Raven obtained salmon by marrying a salmon girl.
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The Mythology of the Bella Coola Indians SMITH, ARCHAOLOGY OF THE THOMPSON RIVER REGION, 437 / SMITH, ARCHZOLOGY OF THE THOMPSON RIVER REGION, 439 / SMITH, ARCHAOLOGY OF THE THOMPSON RIVER REGION, 441 / A42 SMITH, ARCHAOLOGY OF THE THOMPSON RIVER REGION.; lines 25847-26026 confidence: high
The index identifies Astas as a culture-hero of the Carriers.
The index names Astas as a culture-hero of the Carriers.
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The Mythology of the Bella Coola Indians SMITH, ARCHAOLOGY OF THE THOMPSON RIVER REGION, 437 / SMITH, ARCHZOLOGY OF THE THOMPSON RIVER REGION, 439 / SMITH, ARCHAOLOGY OF THE THOMPSON RIVER REGION, 441 / A42 SMITH, ARCHAOLOGY OF THE THOMPSON RIVER REGION.; lines 26029-26327 confidence: high
Entries list Cormorant in Bella Coola legend, Coyote, a culture-hero of the Carriers, and a box containing daylight in Bella Coola legend.
The passage directly indexes a “Culture-hero of the Carriers.”
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The Mythology of the Bella Coola Indians TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA, 329 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA, 331 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 333 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 335; lines 19689-19794 confidence: high
Mountains and valleys were shaped by travelling transformers; Old Coyote, sent by the Old Man, was greatest and put the world in order; Qoa’qiqat brothers worked miracles; Kokwée’la is another transformer; the brothers became stone, Old Coyote retreated to a house of ice, and spéta’kt beings later became animals.
Old Coyote is called the greatest transformer and is said to have been sent to put the world in order; other transformers travel and perform miracles.
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The Mythology of the Bella Coola Indians TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 233 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 235 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 237 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 241; lines 14347-14397 confidence: medium
Arrow-heads were made of glassy basalt from specified locations and from large chipped heads found in valleys; the passage states, "The Indians believe that the latter were made by the Raven."
The passage says large chipped heads found in valleys are believed by the Indians to have been made by Raven.
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The Mythology of the Bella Coola Indians THE RAVEN. / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 93 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 95 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 97; lines 6068-6183 confidence: high
Raven gives marten its beautiful fur for blankets, teaches blankets of lynx and marmot skins, assigns mountain-goat hair and meat, assigns black bear skin and meat while forbidding women bear meat, and assigns grizzly skin and meat for use.
Raven establishes how named animals will provide skins, hair, and meat for people and instructs people in ceremonials.
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The Mythology of the Bella Coola Indians TRADITION OF SENXL. / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 63 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 65 / TRADITION OF SOTSL.; lines 4469-4530 confidence: medium
Xé’mtsiwa says Isyi’yot should take possession only of his first house-place; Isyi’yot sees the river disappearing under Suwa’k:x:, impassable by canoes and without fish, and proposes calling people to make the country inhabitable.
The brothers discuss calling people to make the country inhabitable, and Noak‘i’la calls helpers to open a way for the river through the mountain.
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The Mythology of the Bella Coola Indians VILLAGE. / MUS.) / ANCESTORS. / SEPT., 1898.; lines 3612-3710 confidence: medium
In the beginning the world is dark; Totoso’nx descends from heaven to a mountain near Wa’k‘itemai/Fraser River, builds a house, lives with Raven, and Raven has a black canoe called “Raven.” They decide to travel to find people and descend the river to the sea.
Totoso’nx descends from heaven at a time when the world is dark and begins a journey that is linked to the rising of the sun.
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Raven teaches a daughter to make fire with a fire drill and eat its powder; she bears Fire-drill’s-son. Fire-drill gives him a dog and weapons, and he kills Man-with-one-eye and that man’s knife-handed wife.
Raven teaches fire-making, and later figures teach a blind old man how to catch fish in a net and cook it.
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Raven teaches a daughter to make fire with a fire drill and eat its powder; she bears Fire-drill’s-son. Fire-drill gives him a dog and weapons, and he kills Man-with-one-eye and that man’s knife-handed wife.
Fire-drill’s-son, the dog-skin children, and later brothers destroy harmful shamans, birds, monsters, and forest monsters across successive journeys.
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In 'Kakḗqǃᵘtê,' a man named Kakḗqǃᵘtê goes among the Athapascans, teaches ways of collecting and preserving food, brings them down to the Grass people, and the ʟǃūkǃnᴀxᴀ́dî settle along the coast above Cross Sound.
Kakḗqǃᵘtê teaches Athapascans methods for collecting and preserving food.
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Tlingit Myths and Texts FOOTNOTES: / ABSTRACTS OF MYTHS / MYTHS RECORDED IN ENGLISH AT SITKA / FOOTNOTES:; lines 24662-24784 confidence: medium
A hunter sees Wolverine killing mountain sheep, visits Wolverine-man’s game-filled house, learns hunting taboos and a ground-hog trap, and learns that sǃᴀx, a small bushy tree, is Wolverine-man’s wife.
Wolverine-man possesses abundant game and teaches the hunter taboos and a trap-making technique.
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In 'Root-stump,' villagers are carried into the sky by something that drops down, canoe makers disappear, only a woman and daughter remain, the daughter swallows root sap and bears Root-stump, who defeats the abducting thing and the destroyer of the canoe makers.
The daughter swallows root sap, gives birth to Root-stump, and Root-stump pulls down the sky-carrying thing, kills the destroyer of canoe makers, and becomes a great hunter.
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Raven is son of Kit-kaˊositiyi-qā, receives strength to make the world, and obtains stars, moon, and daylight from their keeper at the head of Nass through being swallowed by and born from the keeper’s daughter.
Raven is given strength to make the world and obtains or establishes daylight, water, fire, fish, tides, weather signs, and feast customs.
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Raven places a woman under the world for tides, has waters rise to mountain tops, people load canoes, bears approach, dogs protect, and some survivors die or are turned to stone.
Raven regulates tides, makes a new generation, determines harmful beach beings, makes animal traits, winds, races of people, and place names, and arranges earth support.
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When the brothers-in-law come in canoes, Natsîłᴀné puts his spirits into the water; the whales smash the canoes and kill the occupants, after which he orders the whales not to harm humans. They become spirit canoes for shamans, and the Dᴀqʟǃawédî claim the killer whale through this story.
The story links Natsîłᴀné’s animated whales with later spirit canoes for shamans and with the Dᴀqʟǃawédî killer-whale claim.
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A finger sticks up in the road and speaks; the boy pulls up the being, throws it on a stone, sees bones where it had been killing, and cuts off its head with the stone ax.
The boy is explicitly identified as the son of the heron who came to help the woman, and he kills beings associated with death and danger.
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At a devilfish hole, he uses a hīntaỵīcî coat, throws a stone, enters among the devilfish's arms or tentacles, moves inside them, cuts the creature and its color sac, kills it, and swims out.
The protagonist kills the devilfish, which the passage says destroyed people, and also kills a dangerous rat associated with a hole and tail attack.
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Dog salmon, humpbacks, and big salmon people start upstream with Lively-frog-in-pond and come to the sīt, which gives scars to whichever one is caught in it.
Lively-frog-in-pond travels with salmon people and is said to let people know what the salmon people do to one another.
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He sees an animal go down into a ground-hog hole, sets up his trap there, and camps near it.
The passage says people know how to fix the trap from Qakēˊqǃᵘtê after he sets it at the ground-hog hole.
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Qakēˊqǃᵘtê ties together two Tlingit eulachon traps called “seal’s-head,” sets them at the water’s edge, finds both filled that night, and leaves a heap of eulachon at the Athapascans’ fishing place.
Qakēˊqǃᵘtê uses and later explains the eulachon trap, and the passage says this preserved the Athapascans from starvation and taught them the trap.
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The fish trap is explained before the Athapascans; they learn about it, are linked with survival from starvation, and give valued goods to Qakēqǃᵘtê in connection with a high-caste marriage and payment for the trap.
The passage says the fish trap is explained, the Athapascans learn about it, and the episode is linked with being made alive from starvation.
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Wolverine-man arrives with a pack, invites the man inside, wrings out clothes like a human, cooks ground-hog bones with hot rocks, and teaches words meaning dish and little spoon.
Wolverine-man teaches the man special terms, a food taboo, and how to use a reliable trap that later spreads among people.
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Wolverine-man sends the man to ground-hog places, tells him to cut two small limbs, makes a trap, and names it Never-lasting-over-night because it is certain to catch.
Wolverine-man makes and names the trap Never-lasting-over-night because it is certain to catch; the trap proves effective and later becomes a valuable new possession among people.
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The speech addresses ancestors and says the world was once without daylight; one person knew daylight was with Raven-at-head-of-Nass and went quickly to his daughter.
The embedded speech tells of daylight being obtained from Raven-at-head-of-Nass by a grandchild who brings it to poor people in the world out of pity.
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Song by Crying-[wolf]: asks what Eagle has done, says his Raven phratry flies around him, and compares this to Raven when he made the world; the translation of the last paragraph is noted as uncertain.
One song briefly refers to Raven as having made the world.
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His mother warns him about playing on the beach; when the thing descends, Root-stump seizes it, roots grow into the ground, and he pulls it down and breaks it.
Root-stump anchors himself with roots, pulls down the thing killing his people, and breaks it into pieces.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 2737-2778 confidence: medium
A nearby related shaman is told by his spirits of a mountain source of flint; his spirits have enough strength for him to go there and break it off; shamanic strength is said to increase when an animal's tongue is cut.
A shaman, guided by spirits, discovers and obtains flint from a mountain, after which the people know the source and continue to bring flint from there.
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A hole called Hole-Raven-bored is said to have been made by Raven, and rocks come out of it before large runs of eulachon or other fish.
Raven is credited with making Hole-Raven-bored and planting nearby wild onions.
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Heron and Raven become servants of Raven-at-the-head-of-Nass; Raven is favored and made head man over the world, and then some people are made.
Raven is made head man over the world, feels sorry for people in darkness, and makes a plan that depends on becoming the creator’s son.
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Nās-cᴀˊkî-yēł wishes for daylight and for a grandchild through whom it might come; Łiuˊwᴀt-uwadjīˊgî-can identifies the child’s eyes as like Raven’s, leading to the name Raven.
Raven as the wished-for grandchild obtains the moon and the box of daylight from his grandfather and releases them into the sky and world.
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Petrel, keeper of fresh water, owns a spring; Raven steals a mouthful, drops it to make the great rivers, says the water will not overflow the world, and is turned black by smoke when spirits hold the smoke hole.
Petrel keeps fresh water from others; Raven steals a mouthful and drops it in places that become the great rivers.
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Raven sees fire far out at sea, sends Chicken Hawk with pitchwood to bring it back, and places the fire in rock and red cedar as the source of fire-making.
Raven sends Chicken Hawk to bring fire from far out at sea and places it in rock and red cedar, explaining former fire-making practice.
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People burn bodies, food, and property for the dead; the dead are made comfortable and receive what is destroyed; the practice is attributed to what Raven showed.
Raven teaches people what to do for a living and institutes or exemplifies funeral rites, crest-animal speech, slavery, shamanism, dances over the dead, fishing hooks, and traps, while also teaching foolishness and being linked to witchcraft.
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Raven tells the eagle it will be powerful above all birds, have very good eyesight, and receive useful talons.
Raven gives the eagle its eyesight and talons and assigns the land otter its habitat and rescue function.
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Raven reveals Athapascan Indians to the Chilkat people, whose trade journeys are linked to this, and teaches tcîł storehouses for keeping salmon frozen over winter; the Chilkat name is etymologized from storehouse and salmon.
Raven reveals Athapascan country, teaches secret salmon storehouses and frozen preservation, and teaches tobacco planting and preparation.
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Raven comes to a floating sea house called Kǃuˊdatᴀn kahîˊtî, kept by Nās-cᴀˊkî-yēł and containing all kinds of fish; he meets the monster Qǃāˊnᴀxg̣ādaỵiỵê, who has a devilfish-arm spear, and Raven obtains it by marrying the monster’s daughter.
Raven hauls in the floating house containing fish, opens it, and sends fish to named rivers and creeks, explaining how fish came to be all over the world.
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After growing up, the boys kill the monster at Kᴀg̣ēˊtǃ, then kill or pacify monsters of sea and land across Alaska and make wolves less harmful to people.
The grown boys kill or pacify monsters throughout Alaska and reduce the destructiveness of wolves, with the passage saying such beings would still be present without them.
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The bad sea shaman breaks whale-sinew and monster-sinew ropes; after Old-person bird repeatedly calls attention to its sinews, a tiny thread made from them removes the shaman's scalp and the rest of the head becomes rock.
The brothers destroy ocean monsters, the old man says people would otherwise have been killed, and afterward people no longer fear the place; they later intend to kill forest monsters and regulate dangerous animals.
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While in the interior, the brothers make animal-bone needles and sinew threads for their sister behind the screen; she works with porcupine quills and dyed sinews, and the passage attributes interior women's fine needlework to her.
The brothers make bone needles and sinew threads for their sister, and the passage says it is through her that interior women are fine needle workers.
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The group moves south through the interior to kill forest monsters, hunts animals while the sister is not allowed to look, and tells wolverine and wolf not to kill humans but to live on specified prey.
The brothers tell wolverine and wolf not to kill human beings and show them what animals to live upon.
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Raven makes a totem pole for a coming feast, dances after it is raised, speaks to the host, holds a spear meaning he will next invite others to a feast, and is said to be the first person to have those dances and speeches.
The passage states that Raven first had the dances and speeches after describing his role in making a totem pole, dancing, speaking, and signaling a future feast with a spear.
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The passage explains present-day feast etiquette through Raven's delayed attendance and through the danger that the opposite party may think the host values one guest above the rest.
Raven's feast behavior is repeatedly presented as the reason later people meet guests with weapons, have relations serve, follow dance and song order, and distribute property in feast contexts.
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As waters rise, Raven's mother enters the cāx skin and Raven enters the skin of the white bird with copper-colored bill; Tlingit avoidance of eating cāx is explained, and Raven flies to the highest cloud and hangs by his bill.
The passage explains that Tlingit do not eat cāx because Raven's mother entered or became associated with the cāx during the flood.
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The woman is pregnant and gives birth to a boy who is smart like his father, is not told who his father is, becomes skilled with bow and arrows, and is envied by other boys.
The boy is unusually smart and skilled, receives a magic club, becomes a great hunter and fisherman, and brings abundance to a starving town.
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The boy loses consciousness and wakes in a fine house; the chief says he is the boy's father, gives him the name Cᴀmgigêˊtk, presents abalone shells and shark teeth, and makes him a club that will fight or kill animals when put down.
The boy goes into a warned-against area, entices a gigantic crab from the sea, and the club given by his father kills it.
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The grandmother tells the boy of a big mussel that chews up canoes; he kills it, brings home its shell, and villagers buy the shell for spears, arrow points, and knives.
The boy kills the canoe-destroying big mussel and its shell becomes material for spears, arrow points, and knives.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / MYTHS RECORDED IN ENGLISH AT WRANGELL; lines 6572-6655 confidence: high
The youth runs screaming while Cliff Spirits and Forest Spirits sing and pound sticks; his hair is tied like wolf's ears, and the passage identifies this as the origin of the Łuqana secret societies and the Dog-eaters' society, with an initiation song used by high-caste persons.
The passage explicitly says the youth's experience is the origin of the Łuqana secret societies and identifies his first society as the Dog-eaters' society.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / MYTHS RECORDED IN ENGLISH AT WRANGELL; lines 6845-6926 confidence: high
That evening the man sees many birds, the grouse’s friends, and they dance; the dancing makes him forget grief and feel happy, and the passage states this is why people dance for mourners and where the first dance came from.
The man’s dance with the grouse and birds makes him forget grief, and the passage states that people dance for mourners because of this event and identifies it as the first dance.
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Afterward Kakēˊqǃᵘtê is very tired but cannot sleep, goes into the forest and over a glacier, finds eulachon in a creek, roasts them, makes a small fish trap, stores fish, and stays there.
Kakēˊqǃᵘtê makes a successful trap himself, sees the Athapascans' inefficient deadfalls, and demonstrates the named tǃītx trap and weir to the village.
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The village works with Kakēˊqǃᵘtê to place traps at the tidal river point; the traps fill with eulachon, poor people gain fish, oil is made and stored, and the village honors and obeys him.
A named figure introduces or improves eulachon and salmon harvesting methods, teaches spear and trap techniques, and produces communal abundance.
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Athapascans hunt ground hogs in individually claimed valleys; Kakēˊqǃᵘtê observes, makes slip-noose traps with wood and hide thongs, forbids interference with them, and the traps catch ground hogs for distribution; claimed valleys include special trees for hanging dried meat.
Kakēˊqǃᵘtê introduces trapping, preservation, bark harvesting, and pit cooking techniques that improve the people's food supply.
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Cooked bark is placed in a dish, pounded, pressed into cakes, pierced for hanging, quickly dried, stored dry or in oil, and later boiled or soaked for eating.
Kakēˊqǃᵘtê teaches multiple practical methods for food preservation, root use, seal preparation, and trapping, and the community's winter food and furs increase afterward.
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After coming up again, the man hides the skin in a dry tree, returns home without telling anyone, and in the following spring there is a famine.
During famine, the man secretly obtains salmon, halibut, and seal from the water and leaves them for the village.
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Tlingit Myths and Texts INTRODUCTION / MYTHS RECORDED IN ENGLISH AT SITKA / SUPPLEMENTARY TO STORY 1 / FOOTNOTES:; lines 1436-1530 confidence: high
A noisy rolling object cuts three brothers in two; the dog throws it to mountain tops, making their curved shapes, and then around the sun, making its halo. Kᴀckǃᴀˊʟkǃ revives the brothers again with red paint and rattle, and the passage says people have had the spear dīnaˊ since that time.
The dog’s throwing of the rolling object explains the curved shapes of the mountains and the halo around the sun.
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Tlingit Myths and Texts INTRODUCTION / MYTHS RECORDED IN ENGLISH AT SITKA / SUPPLEMENTARY TO STORY 1 / FOOTNOTES:; lines 1436-1530 confidence: medium
A noisy rolling object cuts three brothers in two; the dog throws it to mountain tops, making their curved shapes, and then around the sun, making its halo. Kᴀckǃᴀˊʟkǃ revives the brothers again with red paint and rattle, and the passage says people have had the spear dīnaˊ since that time.
The passage states that people have had the spear dīnaˊ since that time and that the brothers use it to get food whenever hungry.
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Tlingit Myths and Texts JOHN R. SWANTON / INTRODUCTION / MYTHS RECORDED IN ENGLISH AT SITKA / SUPPLEMENTARY TO STORY 1; lines 1281-1318 confidence: high
Raven makes the post under the earth from the bone of the beaver's foreleg, which explains why the world stands; Old-woman-underneath tends the post, her hunger makes the earth shake, and people put grease into fire so it goes to her.
Raven stabilizes the world, creates visible island forms through transformation, names places, and assigns the sun's turning-back place.
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Tlingit Myths and Texts MYTHS RECORDED IN ENGLISH AT SITKA / SUPPLEMENTARY TO STORY 1 / FOOTNOTES: / FOOTNOTES:; lines 1638-1674 confidence: medium
The red killer whale was named by the man who made the animals because he shaped it long and slender; the man belonged to the Tsagueˊdî, a branch of the Dᴀqʟǃaweˊdî, who alone make the killer whale their emblem.
A man is said to have made these animals, shaped the red killer whale long and slender, and named it killer-whale-spear.
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Tlingit Myths and Texts MYTHS RECORDED IN ENGLISH AT WRANGELL / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 8770-8841 confidence: medium
The G̣onaqᴀdēˊt called for his beautifully carved and painted box, said to be the source of Tsimshian box carving and painting; he took out a sea-lion-bristle dancing hat and rattle, and the chief’s eldest nephew appeared and received them with four songs.
The story explains why people avoid hearing the raven before guests rise, how Tsimshian learned box carving and painting, and that the chief’s sea-lion-bristle headdress came from the G̣onaqᴀdēˊt and was first worn by the Nass people.
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Tlingit Myths and Texts TLINGIT MYTHS AND TEXTS / JOHN R. SWANTON / INTRODUCTION / MYTHS RECORDED IN ENGLISH AT SITKA; lines 1024-1115 confidence: high
Raven tries to make a large bay into Nass, but clams on the flats drown his voice; after failed attempts to add berries, he names it Skᴀnᴀ́x.
Raven names Skᴀnᴀ́x after failing to make it into Nass, and the passage explains feast attendance and grave-post hat carving as deriving from Raven’s feast.
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Tlingit Myths and Texts TLINGIT MYTHS AND TEXTS / JOHN R. SWANTON / INTRODUCTION / MYTHS RECORDED IN ENGLISH AT SITKA; lines 1024-1115 confidence: high
Raven makes a woman under the earth to control tides and has her raise the water slowly so he can go under the ocean while people load canoes.
Raven makes a woman under the earth to control the rise and fall of tides.
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Tlingit Myths and Texts TLINGIT MYTHS AND TEXTS / JOHN R. SWANTON / INTRODUCTION / MYTHS RECORDED IN ENGLISH AT SITKA; lines 1117-1217 confidence: high
Raven makes a devilfish digging-stick, asks created things whether they will hurt humans, uproots those saying yes, and tells people food will be available with the tide out and in the woods with the tide in.
Raven questions created beings about whether they will hurt humans, removes harmful ones, and tells people where food will be found with the tides and in the woods.
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Tlingit Myths and Texts TLINGIT MYTHS AND TEXTS / JOHN R. SWANTON / INTRODUCTION / MYTHS RECORDED IN ENGLISH AT SITKA; lines 1219-1278 confidence: high
Raven makes a salmon creek, places Woman-with-long-teats-floating-around at its head, and says salmon will go up to see her; this explains salmon running up creeks.
Raven repeatedly travels, makes or names beings and phenomena, and gives explanations for their present forms or behaviors.
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Tlingit Myths and Texts TLINGIT MYTHS AND TEXTS / JOHN R. SWANTON / INTRODUCTION / MYTHS RECORDED IN ENGLISH AT SITKA; lines 468-557 confidence: high
Raven is introduced as Kit-kaˊositiyi-qā-yīt, son of Kit-kaˊositiyi-qā; his father trains him and says he will give him strength to make a world; the world has no light, which is kept far up the Nass in a large house.
Raven is given strength to make a world, obtains celestial light objects, and later creates rivers and salmon creeks from water.
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Tlingit Myths and Texts TLINGIT MYTHS AND TEXTS / JOHN R. SWANTON / INTRODUCTION / MYTHS RECORDED IN ENGLISH AT SITKA; lines 559-645 confidence: medium
Raven warns that he will make daylight break, opens his box slightly to shed strong light, then opens it completely and the sun flies into the sky.
Raven possesses a box containing daylight and opens it so the sun flies into the sky.
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Tlingit Myths and Texts TLINGIT MYTHS AND TEXTS / JOHN R. SWANTON / INTRODUCTION / MYTHS RECORDED IN ENGLISH AT SITKA; lines 559-645 confidence: high
The passage states that because Raven made the jade talk to the salmon, people have since made stone axes, picks, and spears from jade.
The passage states that because Raven made jade talk to the salmon, people since made stone axes, picks, and spears out of it.
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Tlingit Myths and Texts TLINGIT MYTHS AND TEXTS / JOHN R. SWANTON / INTRODUCTION / MYTHS RECORDED IN ENGLISH AT SITKA; lines 559-645 confidence: medium
The birds dress and name one another; blue jay's hair is tied high, tsǃēg̣ēnîˊ receives a long tail, and Raven instructs tsǃēg̣ēnîˊ to stay high and call salmon slime unclean.
Birds dress and name one another, with specific traits assigned to blue jay and tsǃēg̣ēnîˊ and behavioral instruction from Raven.
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Tlingit Myths and Texts TLINGIT MYTHS AND TEXTS / JOHN R. SWANTON / INTRODUCTION / MYTHS RECORDED IN ENGLISH AT SITKA; lines 559-645 confidence: high
Bear roasts dry salmon, lets grease run from slits in the backs of his hands, cuts flesh from in front of his thighs into the dish, and the passage says this is why bears are not fat there.
Bear cuts flesh from in front of his thighs, and the passage says this is why bears are not fat in that place.
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Tlingit Myths and Texts TLINGIT MYTHS AND TEXTS / JOHN R. SWANTON / INTRODUCTION / MYTHS RECORDED IN ENGLISH AT SITKA; lines 740-835 confidence: high
Raven sees a door open in a cliff and knows the tide-controlling woman lives there; he climbs down kelp to the sea bottom, gathers sea urchins, eats noisily, and the woman mocks him about the tide.
A woman has charge of the tides; after Raven assaults her with sea urchin spines, she agrees that the tide will rise and fall regularly through months and years, and the narrator says tides now move because of this event.
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Tlingit Myths and Texts TLINGIT MYTHS AND TEXTS / JOHN R. SWANTON / INTRODUCTION / MYTHS RECORDED IN ENGLISH AT SITKA; lines 740-835 confidence: high
After the tide goes down, Raven and Mink go out; Raven assigns sea urchin as Mink’s food, and the narrator says the tide now goes up and down because Raven treated the woman so.
Raven tells Mink that sea urchins will be his food from then on.
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Tlingit Myths and Texts TLINGIT MYTHS AND TEXTS / JOHN R. SWANTON / INTRODUCTION / MYTHS RECORDED IN ENGLISH AT SITKA; lines 837-924 confidence: high
Raven sees a fire-like floating object, sends chicken hawk to retrieve fire, the bird's bill burns off, and Raven places fire in red cedar and white beach stones so it can be found throughout the world.
Raven obtains fire through the chicken hawk and places it in red cedar and white stones so it can be found everywhere thereafter.
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Tlingit Myths and Texts TLINGIT MYTHS AND TEXTS / JOHN R. SWANTON / INTRODUCTION / MYTHS RECORDED IN ENGLISH AT SITKA; lines 837-924 confidence: high
Raven sees a large distant ocean object with fowl on top, has a cane cut, carves it like two devilfish tentacles, and says it will reach anything no matter how far away.
Raven's carved cane reaches the distant ocean object and draws it ashore; the object opens as a house containing what is to be in the world's waters, allowing fish and eulachon to be taken for the feast.
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Tlingit Myths and Texts TLINGIT MYTHS AND TEXTS / JOHN R. SWANTON / INTRODUCTION / MYTHS RECORDED IN ENGLISH AT SITKA; lines 926-1022 confidence: medium
Raven rocks his canoe in a calm place until he makes many waves; the passage says many waves remain there and canoes going in get lost.
Raven rocks his canoe to make waves, and the passage says waves remain there and canoes entering the place get lost.
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Tlingit Myths and Texts TLINGIT MYTHS AND TEXTS / JOHN R. SWANTON / INTRODUCTION / MYTHS RECORDED IN ENGLISH AT SITKA; lines 926-1022 confidence: medium
On the stormy return, salmon eggs speak and take the paddles to help reach home; Raven dumps the eggs overboard, carries up dried salmon, and the passage explains preference for dried salmon over salmon eggs.
Raven dumps the salmon eggs overboard but carries up the dried salmon, and the passage says this is why people use dried salmon and care less for salmon eggs.
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Tsimshian Mythology BOAS J / TSIMSHIAN MYTHS / TSIMSHIAN MYTHS / JJJ J; lines 12140-12248 confidence: medium
A man hunting mountain goats meets a Black Bear, is carried to the Bear's den, and is taught how to catch salmon and build canoes.
The Black Bear teaches the hunter how to catch salmon and build canoes.
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Tsimshian Mythology BOAS J / TSIMSHIAN MYTHS / TSIMSHIAN MYTHS / JJJ J; lines 12250-12349 confidence: medium
The Tsimshian canoes are blocked by north wind at a long point; Halus proposes throwing sling-stones through the rock, Tsauda tells him to throw first, and Tsauda blows water while invoking the mother-in-law's lip-hole.
Tsauda throws a smooth pebble that makes a large hole through the rock, allowing all the canoes to pass.
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Tsimshian Mythology BOAS J / TSIMSHIAN MYTHS / TSIMSHIAN MYTHS / JJJ J; lines 12639-12748 confidence: medium
A prince follows his father-in-law’s commands about coppers, becomes the first copper-worker, grows wealthy, trades and gives away coppers and goods, and is proclaimed head chief with his great-grandfather’s name.
The opening episode identifies the prince as the first copper-worker, shows his accumulation and distribution of coppers and goods, and ends with chiefs proclaiming him head chief.
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Tsimshian Mythology BOAS J / TSIMSHIAN MYTHS / TSIMSHIAN MYTHS / JJJ J; lines 14732-14828 confidence: medium
After many years a winter famine occurs; Devoured By Martens' people ask him for provisions, and he lies beside the fire under a cedar-bark mat and begins a supernatural song saying that his power tells where every living fish is.
During a winter famine, Devoured By Martens' people ask him for provisions, and he uses supernatural song and direction to lead them to fish.
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Tsimshian Mythology BOAS J / TSIMSHIAN MYTHS / TSIMSHIAN MYTHS / JJJ J; lines 14831-14929 confidence: medium
The shaman tells the men how to prepare bait and launch canoes; Devoured By Martens wears the clothes of his supernatural helper, including bear skin, dancing-apron, bear-claw crown, face paint, rattles, and eagle down.
The shaman acts with supernatural help, the people obtain halibut, and the text explicitly identifies this as the first time the Skeena River people reached the sea and learned to catch halibut at the bottom of the sea.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS / BOAS J; lines 8444-8535 confidence: medium
A young chief gives a new-wood canoe, costly coppers, and presents to his wife’s relatives; marriages repopulate an empty village; he takes the monster woman as crest, kills two monsters, frees the island for sea-otter hunters, and becomes great.
The young chief kills two monsters, the island becomes free for sea-otter hunters, and he becomes great among his people.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS / BOAS J; lines 9039-9141 confidence: medium
At the end of four days Chief Mouse sends the man home, commands that mice not be maltreated, says all island mice are noble, threatens killing for harm to mice, and gives a dancing-feather, neckband, and skin drum so the man can teach dancing.
Chief Mouse gives the man dance objects and instructs him to teach people how to dance; the passage later says villages learned how to dance because Mouse taught them.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS / BOAS J; lines 9239-9336 confidence: low
The old chief gives a feast and shows his grandchild; the child grows up into an expert hunter and halibut fisher, obtains many fish and water animals, becomes very rich, and gives many feasts; chiefs and her former husband want to marry his mother, but she refuses.
The son of the supernatural being becomes an expert provider of fish and water animals, gives many feasts, and his household’s abundance feeds villagers during famine.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS; lines 5032-5137 confidence: medium
The young man asks why they are staying there, tells them to gather nettles, then splits, dries, and peels the nettles, uses mountain-goat ribs as knives, and teaches the widow how to spin nettle fiber into thread.
The young man teaches nettle-fiber spinning, makes a net and fishing equipment, and uses them to obtain large quantities of salmon.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS; lines 5139-5262 confidence: high
The husband says he is going to his own home and explains: "I took pity on you and your mother. Therefore I came to show you how to make nets."
The passage explicitly says Spider took pity on the woman and her mother, taught them net-making, and concludes that this is how people in olden times learned to make nets.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS; lines 5617-5718 confidence: medium
When the mother drops gravel, it becomes sandbars where they rest; the little Otter then makes a sand bridge from the island to the mainland, explaining sandbars now outside the entrance to Metlakahtla Channel.
Gravel becomes sandbars and a sand bridge, and the passage states that sandbars now exist near the entrance to Metlakahtla Channel because of this event.
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Tsimshian Mythology Tsimshian Mythology; lines 1021-1110 confidence: medium
TxamsEm calls all the Fish to his house and asks them to consider how to get food rather than die of starvation in the bad weather.
TxamsEm calls the Fish to discuss starvation, and Devilfish and Halibut propose war against the Master of the South Wind.
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Tsimshian Mythology Tsimshian Mythology; lines 1113-1201 confidence: high
The Master of the South Wind asks why TxamsEm intends to do this, and TxamsEm answers that it is because they always have bad weather.
TxamsEm leads action against a weather-controlling chief and secures the condition that good weather will occur for four days at a time, which the passage connects to present good weather.
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Tsimshian Mythology Tsimshian Mythology; lines 1523-1636 confidence: medium
After eating Grizzly Bear's provisions, TxamsEm reaches a salmon creek hut where Deer and his wife smoke salmon and feed him; he calls Deer brother-in-law, proposes cutting wood, selects rotten hemlock, and the narrator states that people now know this wood is good for smoking salmon.
The passage explicitly says that because TxamsEm chose rotten hemlock for smoking salmon, people now know that kind of wood is good for the purpose.
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Tsimshian Mythology Tsimshian Mythology; lines 166-255 confidence: high
The chief sends his son away, gives him a small round stone, a raven blanket, and a dried sea-lion bladder of berries, instructs him to use the stone for rest and to scatter fruits and fish roe, and names him Giant.
Giant scatters fish roe into waters and fruits over the land, verbally establishing fish and fruit abundance.
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Tsimshian Mythology Tsimshian Mythology; lines 166-255 confidence: high
The world remains dark and people are distressed; Giant remembers light in heaven, decides to bring it down, puts on raven skin, flies upward, and passes through a hole in the sky.
The world lacks daylight, Giant decides to bring down light from heaven, and he carries the daylight box down to this world.
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Tsimshian Mythology Tsimshian Mythology; lines 2029-2128 confidence: medium
After returning from the north in the old raven garment, TxamsEm hosts a potlatch for monsters at a carved house, addresses them, asks them to become rocks, and says he too will become a rock; the devilfish dives away.
TxamsEm invites monsters to a potlatch, commands them to become rocks, and the people are pleased because the monsters have been turned into stone.
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Tsimshian Mythology Tsimshian Mythology; lines 257-354 confidence: high
The world is dark; Giant/TxamsEm travels along the Nass River carrying a md/ma/Ttva-like object and hears people catching olachen in bag nets from canoes.
The world is dark; Giant/TxamsEm breaks the carried object after the fishermen refuse him, and daylight appears for all the world.
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Tsimshian Mythology Tsimshian Mythology; lines 257-354 confidence: high
People multiply but lack fire for cooking and winter warmth; Giant remembers fire in the animals' village, goes wearing his raven blanket, and is refused fire by the people there.
People lack fire; the animal village refuses Giant; he uses a messenger, dance, disguise, pitchwood, bird companions, and escape by water to carry fire away.
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Tsimshian Mythology Tsimshian Mythology; lines 2747-2848 confidence: medium
The younger boy goes to the east with burning pitch wood around his face; people see great light rising, he runs east to west across the sky carrying the pitch mask, and the council asks that he slow down though he says the pitch would burn up.
The younger son creates light with a burning pitch mask, crosses the sky from east to west, and is later assigned the daily role of light of day and maker of growth.
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Tsimshian Mythology Tsimshian Mythology; lines 2850-2974 confidence: medium
The fog refreshes the people; fog is said to come from the west; the chief assigns the eldest son to watch the year, The One Who Walks All Over The Sky to make good things plentiful, and blesses his daughter for cooling the tired with fog.
The chief praises his children's wisdom, assigns one son to watch the year, assigns The One Who Walks All Over The Sky to make good things plentiful, and blesses the daughter for bringing fog.
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Tsimshian Mythology Tsimshian Mythology; lines 3077-3171 confidence: medium
After animals hear Dirty is the strongest person, Black Bear, Sea Lion, Grizzly Bear, Xa'l, and other strongest animals come to fight at his door, and Dirty kills them.
Dirty defeats many powerful beings and his defeat of Mountain produces a named shoreline feature while increasing his power.
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Tsimshian Mythology Tsimshian Mythology; lines 357-462 confidence: medium
TxamsEm/Giant flies with a raven blanket and firebrand to the mainland and enters the house of an old woman holding the tide-line. The tide is always high. Giant pushes her, throws dust into her eyes and mouth, she lets go of the tide-line, the tide runs very low, shellfish are exposed, and she later agrees to slacken the tide-line twice a day in return for healing.
Giant forces the old woman to release the tide-line, then secures her promise to slacken it twice daily; the passage concludes that the tide therefore turns twice every day.
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Tsimshian Mythology Tsimshian Mythology; lines 357-462 confidence: medium
Kuwask suggests that young olachen may have gone and orders consultation with several chiefs. After they agree, men in the four corners of his house break the corners, the olachen go down into the water, Giant tells them to go up both sides of the river, fills his canoe with olachen, and paddles to Nass River; the passage states that olachen fishing there begins very early in spring.
After Kuwask's house corners are broken, the olachen enter the water; Giant commands them upriver and the passage explains that olachen fishing on Nass River begins very early in spring.
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Tsimshian Mythology Tsimshian Mythology; lines 3571-3666 confidence: high
North-Wind Woman asks Nalq to travel; the north wind blows hard, Nalq becomes cold, mucus from his nose falls on the water and becomes ice, and the passage says ice therefore goes with the north wind.
The passage explicitly explains why ice goes with the north wind, rain with the south wind, water is used on grindstones, and whirlwinds come with the east wind.
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Tsimshian Mythology Tsimshian Mythology; lines 464-559 confidence: high
The recorder’s note names the camp, links the story with Tsimshian olachen taboos, says Giant taught people olachen cooking, and lists his works for the people he made from the elderberry tree.
The recorder’s note explicitly says Giant taught people how to cook olachen and performed works to support the people he made, including distributing foods and obtaining fire, daylight, north wind, and the tide-line.
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Tsimshian Mythology Tsimshian Mythology; lines 561-655 confidence: medium
White Crows gather when the salmon is done; TxamsEm asks them to borrow dishes, but they bring mussel shells, clamshells, and other shells.
Crows eat TxamsEm's salmon; he curses them to be black, and the passage explicitly explains that all crows are black.
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Tsimshian Mythology Tsimshian Mythology; lines 561-655 confidence: medium
On Skeena River, TxamsEm proposes gambling through a shooting-match, prepares a split rock as target, and stakes Skeena River against Nass River; Lagobola agrees.
TxamsEm and Lagobola stake Skeena River against Nass River in a shooting-match, and the conceded outcome is linked to olachen returns and fat salmon.
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Tsimshian Mythology Tsimshian Mythology; lines 657-760 confidence: medium
In the section titled 'Origin of the Bullhead,' hungry TxamsEm sees a Fish, pretends kinship grief, asks it ashore, intends to kill it, but the Fish recognizes him and retreats; TxamsEm declares it will have a thin tail and large thick head, and it becomes the bullhead.
Under the heading 'Origin of the Bullhead,' TxamsEm declares the Fish’s body shape, and it becomes the bullhead.
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Tsimshian Texts Tsimshian Texts; lines 1743-1833 confidence: medium
The uncle, a great chief, thinks his daughter, the poor boy, and grandmother are dead; many people have died from lack of food; searchers travel in four canoes and see grease on the water.
A starving group discovers the boy's stores of fish and sea-mammal fat; he feeds and gifts them, and they are saved.
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Tsimshian Texts Tsimshian Texts; lines 253-341 confidence: medium
Txa'msEm prepares a split rock target for a shooting match with Logobola', proposes staking Skeena River against Nass River, sits near the water, and each figure places bird grandchildren nearby.
The passage presents a contest over Skeena and Nass rivers, Txa'msEm's use of the Crows to alter the result, and subsequent statements about olachen and salmon abundance.
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Tsimshian Texts Tsimshian Texts; lines 2867-2957 confidence: medium
The brothers go to the Skeena River; Little-grindstone eats berries and becomes a mountain, while Rotten-feathers uses the feather to melt an impassable mountain, leaving visible molten rock.
Rotten-feathers uses the feather to melt an impassable mountain, leaving visible molten rock.
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Tsimshian Texts Tsimshian Texts; lines 2867-2957 confidence: high
The daughter of the chief in heaven gives birth to a boy who cries for the box containing the sun; the boy steals it and becomes Txā'msEm, the Raven.
The boy steals the box in which the sun is kept and becomes Txā'msEm, the Raven.
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Tsimshian Texts Tsimshian Texts; lines 2867-2957 confidence: medium
Txā'msEm goes up the Nass River, turns back because ghosts whistle, asks ghosts fishing olachen for fish, is refused, and makes daylight, driving away the ghosts.
After ghosts refuse Txā'msEm fish, he makes daylight and drives them away.
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Tsimshian Texts Tsimshian Texts; lines 2959-3050 confidence: high
Txii'msEm deceives a chief who owns fresh water, takes all the water, flies away, and the escaping water forms rivers; after meeting ghosts and turning back, Nass River waters turn back.
Txii'msEm obtains controlled fresh water, olachen, and fire through deception, manipulation, or theft, with world-shaping consequences.
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Tsimshian Texts Tsimshian Texts; lines 2959-3050 confidence: high
Txii'msEm deceives a chief who owns fresh water, takes all the water, flies away, and the escaping water forms rivers; after meeting ghosts and turning back, Nass River waters turn back.
The passage explains rivers, turning Nass River waters, black gull wing tips, burning wood, star colors, and mortality through narrative events.
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Tsimshian Texts Tsimshian Texts; lines 343-435 confidence: high
Txa'msEm utters a raven cry, carries the great water away, and a great chief angrily says he took all the water.
Txa'msEm carries away the great water, and the passage connects the action to the present behavior of water and the size of the Nass River.
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Tsimshian Texts Tsimshian Texts; lines 343-435 confidence: high
Water runs down from his bearskin, explaining why water now runs back to the sea; he reaches the Xass/Nass River mouth, and the Nass River is now very large.
The water running from Txa'msEm's bearskin is explicitly used to explain why water runs back to the sea, and his arrival is used to explain why the Nass River is large.
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Tsimshian Texts Tsimshian Texts; lines 343-435 confidence: high
The Giant makes a little elderberry-wood canoe, travels to a chief's house, joins gamblers, and has rubbed olachen spawn inside the canoe and left tails under the stern sheet.
Txa'msEm uses olachen spawn or herring roe as evidence, prompts the chief and holders to let go of the olachen, and directs them up both sides of the river.
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Tsimshian Texts Tsimshian Texts; lines 343-435 confidence: high
Gulls eat the Giant's olachen and cry while eating; he becomes sad and throws them into the fireplace, explaining why the tips of their wings are black.
After gulls eat the Giant's olachen, he throws them into the fireplace; the passage says their wings or wing tips have been black ever since.
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Tsimshian Texts Tsimshian Texts; lines 437-525 confidence: medium
The hungry prince calls Bullhead fish ashore intending to kill it. Bullhead recognizes him and withdraws. TxamsEm declares it will have a thin tail and thick head, and the text explains the fish's present shape as caused by his curse.
TxamsEm declares Bullhead will have a thin tail and thick head, and the passage states that Bullhead is thin at one end because TxamsEm cursed it.
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Aeschylus' Prometheus Bound and the Seven Against Thebes EDWARD BROOKS, JR. / INTRODUCTION. / PROMETHEUS CHAINED. / PERSONS REPRESENTED.; lines 265-285 confidence: medium
"PROMETHEUS CHAINED"; Prometheus, "by his attention to the wants of men," provoked "the anger of Jove."
Prometheus attends to the wants of men, provokes Jove's anger, and is bound in a remote rocky setting.
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Aeschylus' Prometheus Bound and the Seven Against Thebes INTRODUCTION. / PROMETHEUS CHAINED. / PERSONS REPRESENTED. / STRENGTH, FORCE, VULCAN, PROMETHEUS.; lines 1126-1232 confidence: high
Mercury enters as Jove's courier, addresses Prometheus as contriver and thief of fire who bestowed divine honors on mortals, and says the Sire commands him to divulge the nuptials by which Jove is to be put down.
Mercury explicitly calls Prometheus the thief of fire and says he sinned against the gods by bestowing their honors on creatures of a day.
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Aeschylus' Prometheus Bound and the Seven Against Thebes INTRODUCTION. / PROMETHEUS CHAINED. / PERSONS REPRESENTED. / STRENGTH, FORCE, VULCAN, PROMETHEUS.; lines 288-417 confidence: high
Strength describes the remote boundary setting and orders Vulcan to bind Prometheus to cragged rocks with adamantine chains because he stole and gave mortals the fire that aids all arts; the punishment is retribution and a lesson in submission to Jupiter.
Prometheus gives mortals fire and honors, is described as friendly to mankind, and is punished by divine command for that benefit.
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Aeschylus' Prometheus Bound and the Seven Against Thebes INTRODUCTION. / PROMETHEUS CHAINED. / PERSONS REPRESENTED. / STRENGTH, FORCE, VULCAN, PROMETHEUS.; lines 419-494 confidence: high
Prometheus says he gave boons to mortals, stole the source of fire by stealth in a fennel-rod, and now endures vengeance in fetters beneath the sky.
The fire is described as a teacher of every art and a great resource for mortals, and Prometheus identifies himself as a giver of boons.
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Aeschylus' Prometheus Bound and the Seven Against Thebes INTRODUCTION. / PROMETHEUS CHAINED. / PERSONS REPRESENTED. / STRENGTH, FORCE, VULCAN, PROMETHEUS.; lines 496-599 confidence: high
Prometheus says Jupiter repaid his help with foul recompense, took his father's throne, assigned honors, wished to annihilate mortals and plant another race, and that Prometheus alone opposed this and ransomed mortals from destruction and Hades.
Prometheus saves mortals from destruction, gives them blind hopes, imparts fire, and says fire will teach them many arts.
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Aeschylus' Prometheus Bound and the Seven Against Thebes INTRODUCTION. / PROMETHEUS CHAINED. / PERSONS REPRESENTED. / STRENGTH, FORCE, VULCAN, PROMETHEUS.; lines 710-804 confidence: high
Prometheus says mortals once lived like infants, lacking effective perception, houses, carpentry, and seasonal signs, dwelling in excavated earth and caverns until he taught stellar risings and settings.
Prometheus claims to have transformed mortals from infant-like ignorance by giving astronomy, numbers, letters, memory, transport, medicine, divination, metals, and all arts.
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Aeschylus' Prometheus Bound and the Seven Against Thebes INTRODUCTION. / PROMETHEUS CHAINED. / PERSONS REPRESENTED. / STRENGTH, FORCE, VULCAN, PROMETHEUS.; lines 806-911 confidence: high
The Chorus shudders to see Prometheus' incalculable agonies and says he did not stand in awe of Jupiter but honored mortals excessively.
Prometheus is said to have honored mortals excessively, to have bestowed fire on them, and to suffer under Jupiter's decree.
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Aeschylus' Prometheus Bound and the Seven Against Thebes STRENGTH, FORCE, VULCAN, PROMETHEUS. / THE SEVEN AGAINST THEBES. / PERSONS REPRESENTED. / FOOTNOTES; lines 2419-2545 confidence: medium
"the unbinding of the chains of the fire-bringing Titan on the Caucasus by Hercules in journeying eastward"; the same quoted remark also groups Io's ascent and the myth of Phryxus and Helle as pointing to a path of Phoenician navigators.
Prometheus is connected with fire-bringing and an epithet glossed as "art-full."
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Aeschylus' Prometheus Bound and the Seven Against Thebes STRENGTH, FORCE, VULCAN, PROMETHEUS. / THE SEVEN AGAINST THEBES. / PERSONS REPRESENTED. / FOOTNOTES; lines 2677-2808 confidence: medium
The note refers to "these benefits given by Prometheus" and to "the endowment of speech and reason to men by Prometheus."
Prometheus is associated with benefits to humans, especially speech and reason, and the surrounding notes discuss early arts, discoveries, medicine, and divinatory knowledge.
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Aeschylus' Prometheus Bound and the Seven Against Thebes THEODORE ALOIS BUCKLEY, B.A. / WITH AN INTRODUCTION BY / EDWARD BROOKS, JR. / INTRODUCTION.; lines 66-186 confidence: high
Bound and alone, Prometheus laments to the chorus of nymphs, describes Jove's ingratitude after Prometheus' counsels helped send Saturn to Tartarus, and connects his indignities with compassion for mortals.
Prometheus is associated with compassion for mortals and with giving mankind inventions and boons.
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Aesop's Fables; a new translation THE HAWK, THE KITE, AND THE PIGEONS / THE WOMAN AND THE FARMER / PROMETHEUS AND THE MAKING OF MAN / THE SWALLOW AND THE CROW; lines 5283-5302 confidence: medium
At Jupiter's bidding, Prometheus begins creating Man and the other animals; Jupiter notes that rational mankind is outnumbered by irrational beasts.
Prometheus creates Man and the other animals at Jupiter's bidding.
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Aesop's Fables; a new translation VENUS AND THE CAT / THE TRAVELLERS AND THE PLANE-TREE / THE TREES AND THE AXE / THE LION, JUPITER, AND THE ELEPHANT; lines 786-827 confidence: medium
The initial title entries include Prometheus and the Making of Man; Swallow and Crow; Hunter and Horseman; Goatherd and Wild Goats; Nightingale and Swallow; Traveller and Fortune.
The title "Prometheus and the Making of Man" links Prometheus with the making of humanity.
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Hesiod, the Homeric Hymns, and Homerica ENDNOTES / PREPARERS NOTE / PREFACE / INTRODUCTION; lines 1010-1106 confidence: medium
Hermes is born, makes a lyre from a tortoise shell, steals Apollo's cattle, is involved in a tribunal of Zeus, and through the lyre gains Apollo's friendship and prerogatives.
Hermes is a new-born child who makes the lyre from a tortoise shell and later wins status among the gods.
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Hesiod, the Homeric Hymns, and Homerica ENDNOTES / PREPARERS NOTE / PREFACE / INTRODUCTION; lines 531-624 confidence: low
Precepts of Chiron gives moral and practical precepts from Chiron to Achilles; Great Works includes cultivation topics, the judgment of Rhadamanthys, metals, and possible relation to Idaean Dactyls on discovery and working of metals.
The Idaean Dactyls is said to have dealt with the discovery of metals and their working.
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Hesiod, the Homeric Hymns, and Homerica HESIOD / HESIODS WORKS AND DAYS / THE DIVINATION BY BIRDS / THE ASTRONOMY; lines 2338-2416 confidence: medium
A Diodorus notice contrasts earthquake explanations with Hesiod’s claim that Orion piled up the promontory by Peloris, founded Poseidon’s close, settled in Euboea, and was taken among the stars for his renown.
Orion is said to pile up a promontory and found the close of Poseidon.
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Hesiod, the Homeric Hymns, and Homerica I. TO DIONYSUS 2501 / II. TO DEMETER / III. TO DELIAN APOLLO / TO PYTHIAN APOLLO; lines 6003-6078 confidence: medium
Apollo ponders which men to bring as ministers in sacrifice at Pytho and notices a swift ship of Cretans from Cnossos sailing toward Pylos for trade.
Apollo seeks men to become ministers in sacrifice and brings the Cretans to the place of his shrine and oracle.
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Hesiod, the Homeric Hymns, and Homerica I. TO DIONYSUS 2501 / II. TO DEMETER / III. TO DELIAN APOLLO / TO PYTHIAN APOLLO; lines 6080-6145 confidence: medium
Apollo addresses strangers from wooded Cnossos, says they will not return home, identifies himself as Apollo son of Zeus, and says he brought them over the sea without intending harm so that they will keep his honored temple and know the gods’ plans.
Apollo relocates the Cretans, gives ritual instructions, brings them to his sanctuary, and assigns them to guard the temple and serve worshippers.
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Hesiod, the Homeric Hymns, and Homerica II. 1745 / THE SHIELD OF HERACLES / THE MARRIAGE OF CEYX / THE GREAT EOIAE; lines 4786-4884 confidence: medium
Alcmene says Zeus begot Heracles to be most toilful and most excellent; the Fates also made him so.
Alcmene says Zeus begot Heracles to be the most toilful and most excellent, and the Fates made him so.
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Hesiod, the Homeric Hymns, and Homerica II. TO DEMETER / III. TO DELIAN APOLLO / TO PYTHIAN APOLLO / IV. TO HERMES; lines 6148-6247 confidence: medium
Hermes leaves the cradle, finds a tortoise at the threshold, laughs, calls it an omen of luck, carries it within, and says that if it dies it will make sweetest song.
Hermes turns the tortoise into the first singer by making a lyre from its shell and other materials.
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Hesiod, the Homeric Hymns, and Homerica II. TO DEMETER / III. TO DELIAN APOLLO / TO PYTHIAN APOLLO / IV. TO HERMES; lines 6148-6247 confidence: medium
Hermes greets the tortoise as a lucky omen and says that living it can ward witchcraft, but dead it will make sweetest song.
Hermes is said to first make the tortoise a singer and constructs the lyre from the tortoise shell and other materials.
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Hesiod, the Homeric Hymns, and Homerica II. TO DEMETER / III. TO DELIAN APOLLO / TO PYTHIAN APOLLO / IV. TO HERMES; lines 6249-6341 confidence: medium
Hermes is said to have first invented fire-sticks and fire, piling dry sticks in a trench until fierce flame spread.
The passage explicitly says Hermes first invented fire-sticks and fire.
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Hesiod, the Homeric Hymns, and Homerica II. TO DEMETER / III. TO DELIAN APOLLO / TO PYTHIAN APOLLO / IV. TO HERMES; lines 6249-6341 confidence: medium
Hermes chooses and trims a laurel branch; he is said to have first invented fire-sticks and fire, piles dried sticks in a trench, and kindles a spreading flame.
The passage explicitly says Hermes first invented fire-sticks and fire and then uses fire in preparing the cattle.
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Hesiod, the Homeric Hymns, and Homerica II. TO DEMETER / III. TO DELIAN APOLLO / TO PYTHIAN APOLLO / IV. TO HERMES; lines 6546-6640 confidence: medium
Hermes plays the lyre, sings of the gods and dark earth, honors Mnemosyne first, and Apollo is moved with joy and longing.
Hermes creates or possesses the lyre art, teaches or transfers it to Apollo, and later invents pipes whose sound is heard afar.
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Hesiod, the Homeric Hymns, and Homerica II. TO DEMETER / III. TO DELIAN APOLLO / TO PYTHIAN APOLLO / IV. TO HERMES; lines 6546-6640 confidence: medium
Hermes plays the lyre, Apollo rejoices and longs for the music, and Hermes sings of the gods and dark earth, honoring Mnemosyne first and then the immortals in order.
Hermes plays a marvellous new sound, gives the lyre to Apollo, describes its teaching power, and later makes pipes whose sound is heard afar.
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Hesiod, the Homeric Hymns, and Homerica INTRODUCTION / BIBLIOGRAPHY / HESIOD / HESIODS WORKS AND DAYS; lines 1532-1621 confidence: medium
The gods hide livelihood from humans; Zeus hides fire after Prometheus deceives him, and Prometheus steals fire back for humans in a hollow fennel-stalk.
Prometheus' action benefits humans by restoring fire, and Zeus responds by planning sorrow and mischief against men.
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Hesiod, the Homeric Hymns, and Homerica INTRODUCTION / BIBLIOGRAPHY / HESIOD / HESIODS WORKS AND DAYS; lines 1532-1621 confidence: high
The gods hide the means of life; Zeus, angry because Prometheus deceived him, hides fire, and Prometheus steals it again for men in a hollow fennel-stalk.
Zeus hides fire, and Prometheus steals it again for men in a hollow fennel-stalk.
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Hesiod, the Homeric Hymns, and Homerica THE ASTRONOMY / THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS; lines 2439-2460 confidence: high
Pliny reports that Hesiod says the Idaean Dactyls taught the smelting and tempering of iron in Crete.
The Idaean Dactyls and named Idaeans are credited with teaching or discovering ironworking and bronze smelting.
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Hesiod, the Homeric Hymns, and Homerica THE ASTRONOMY / THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS; lines 2439-2460 confidence: high
Pliny reports that Hesiod says the Idaean Dactyls taught the smelting and tempering of iron in Crete.
The Idaean Dactyls are credited with teaching the smelting and tempering of iron in Crete.
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Hesiod, the Homeric Hymns, and Homerica THE ASTRONOMY / THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS; lines 2439-2460 confidence: high
Clement reports that Celmis and Damnameneus, the first Idaean Dactyls, discovered iron in Cyprus, and that Delas, called Scythes by Hesiod, discovered bronze smelting.
Celmis and Damnameneus are credited with discovering iron, and Delas or Scythes with discovering bronze smelting.
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Hesiod, the Homeric Hymns, and Homerica THE CERCOPES / THE BATTLE OF FROGS AND MICE / OF THE ORIGIN OF HOMER AND HESIOD, AND OF THEIR CONTEST / ENDNOTES; lines 9516-9643 confidence: medium
Maron is called priest of Apollo and, according to Homer, discoverer of wine; Maronea in Thrace is said to be named after him.
Maron is described as priest of Apollo and discoverer of wine according to Homer.
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Hesiod, the Homeric Hymns, and Homerica THE CERCOPES / THE BATTLE OF FROGS AND MICE / OF THE ORIGIN OF HOMER AND HESIOD, AND OF THEIR CONTEST / ENDNOTES; lines 9516-9643 confidence: high
Maron is identified as priest of Apollo and, according to Homer, discoverer of wine; Maronea in Thrace is said to be named after him.
Maron is identified as discoverer of wine according to Homer.
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Hesiod, the Homeric Hymns, and Homerica THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY / THE CATALOGUES OF WOMEN AND EOIAE1701; lines 3529-3639 confidence: medium
Brief notices mention Arabus' daughter, Danaus making waterless Argos well-watered, and Aegyptus sending fifty sons to Argos.
Danaus is credited with making waterless Argos well-watered.
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Hesiod, the Homeric Hymns, and Homerica THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY / THE CATALOGUES OF WOMEN AND EOIAE1701; lines 3529-3639 confidence: medium
“Argos which was waterless Danaus made well-watered.”
Danaus is credited with transforming waterless Argos into a well-watered place.
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Hesiod, the Homeric Hymns, and Homerica THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY / THE CATALOGUES OF WOMEN AND EOIAE1701; lines 3641-3768 confidence: high
Cephisus is a river in Orchomenus where the Graces are worshipped; Eteoclus first sacrificed to them; the river has sweet-flowing water and winds like a snake.
Eteoclus is said to be the first to sacrifice to the Graces at Cephisus.
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Hesiod, the Homeric Hymns, and Homerica THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY / THE CATALOGUES OF WOMEN AND EOIAE1701; lines 3770-3893 confidence: high
Aeacus was born and, when grown, chafed at being alone; Zeus made all the ants on the island into men and women, and they were the first to fit ships with thwarts and use sails.
Zeus transforms ants into men and women for Aeacus; these people are the first to equip ships with thwarts and sails.
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Hesiod, the Homeric Hymns, and Homerica THE MARGITES / THE CERCOPES / THE BATTLE OF FROGS AND MICE / OF THE ORIGIN OF HOMER AND HESIOD, AND OF THEIR CONTEST; lines 8912-9016 confidence: medium
At Argos, Homer recites Iliadic lines praising Argive territories and warriors; the leading Argives reward him with costly gifts, set up a bronze statue, and decree repeated sacrifices to Homer and to Chios.
The Argives reward Homer, set up a bronze statue, and decree sacrifices to him at regular intervals and to Chios every five years.
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Hesiod, the Homeric Hymns, and Homerica THE MARGITES / THE CERCOPES / THE BATTLE OF FROGS AND MICE / OF THE ORIGIN OF HOMER AND HESIOD, AND OF THEIR CONTEST; lines 9018-9053 confidence: medium
Homer is called divine and sweet-voiced, said to have honored Hellas and especially the Argives, and a great city is said to set up his statue and serve him with honors of the deathless gods.
The passage presents Homer as a divine poet who honored Hellas and as one whose statue is served with honors of the deathless gods.
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Hesiod, the Homeric Hymns, and Homerica THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY; lines 2738-2827 confidence: medium
Heracles with Iolaus destroys Hydra through Athene's plans; Pegasus and Bellerophon slay Chimaera; Heracles overcomes the Nemean lion.
Heracles, Iolaus, Athene, Pegasus, and Bellerophon are associated with destroying or overcoming Hydra, Chimaera, and the Nemean lion, figures harmful to people or communities.
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Hesiod, the Homeric Hymns, and Homerica THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY; lines 2914-3010 confidence: high
Zeus withholds fire from mortals, but Prometheus “stole the far-seen gleam of unwearying fire in a hollow fennel stalk,” angering Zeus when fire appears among men.
Zeus withholds fire from mortal men, and Prometheus steals the far-seen gleam of fire in a hollow fennel stalk, making fire present among humans.
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Hesiod, the Homeric Hymns, and Homerica Theogony ll. 507-616 confidence: high
"From that time he was always mindful of the trick, and would not give the power of unwearying fire... But the noble son of Iapetus outwitted him and stole the far-seen gleam of unwearying fire in a hollow fennel stalk."
A divine power, fire, is withheld by Zeus and stolen by Prometheus for mortal men.
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Hesiod, the Homeric Hymns, and Homerica XII. TO HERA / XIII. TO DEMETER / XIV. TO THE MOTHER OF THE GODS / XV. TO HERACLES THE LION-HEARTED; lines 7133-7143 confidence: medium
Heracles formerly wandered over unmeasured land and sea at Eurystheus' command, doing and enduring many violent deeds.
Heracles wanders over land and sea at the bidding of Eurystheus and performs many deeds.
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Hesiod, the Homeric Hymns, and Homerica XVIII. TO HERMES / XIX. TO PAN / XX. TO HEPHAESTUS / XXI. TO APOLLO; lines 7229-7248 confidence: high
The Muses are asked to sing of Hephaestus, famed for inventions; with bright-eyed Athene he taught glorious gifts to men throughout the world.
Hephaestus and Athene teach gifts or crafts to humans, enabling a transition from cave-dwelling like wild beasts to peaceful life in houses.
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Hesiod, the Homeric Hymns, and Homerica XVIII. TO HERMES / XIX. TO PAN / XX. TO HEPHAESTUS / XXI. TO APOLLO; lines 7229-7248 confidence: high
The clear-voiced Muses are asked to sing of Hephaestus, famed for inventions; with bright-eyed Athene he taught glorious gifts to humans throughout the world.
Hephaestus and Athene teach crafts or glorious gifts to humans, changing their way of life from cave-dwelling like wild beasts to peaceful dwelling in houses.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals FOOTNOTES: / M.D.VI. / CHAPTER III. / THE COMMUNION OF GODS AND MEN.; lines 14920-14979 confidence: medium
According to Greeks of the Hellespont and Euxine, Zalmoxis was once a man, slave of Pythagoras, returned to Thrace, and taught doctrines including immortality and a happier future life.
Zalmoxis is said to return to Thrace and try to reclaim his countrymen from savagery and ignorance by teaching ways of life and doctrines.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals GENERAL INDEX 607-617 / INDEX OF GREEK WORDS AND PHRASES 618-620 / CHAPTER I. / INTRODUCTORY.; lines 1862-1952 confidence: medium
Story of S. Dionysius traveling to Naxos, protecting a growing plant in bird, lion, and ass leg-bones, planting them together as the first vine, and wine causing bird-like singing, lion-like strength, and ass-like foolishness.
S. Dionysius finds and plants the first vine after sheltering it in bird, lion, and ass bones, and the resulting wine produces corresponding behaviors in drinkers.
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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 3389-3471 confidence: medium
Pastoral scene and magic pipe are connected indirectly to Panos; Daphnis learned music from Pan; the name form creates uncertainty.
Pan or Panos is linked with the magic pipe and with Daphnis learning music from Pan.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals THE BENEFIT OF DISSOLUTION. / FOOTNOTES: / CHAPTER VII. / THE UNION OF GODS AND MEN.; lines 24178-24258 confidence: medium
Isocrates is quoted: Demeter “gave us the greatest of all gifts,” including “fruits of the earth” and “that rite which makes happier the hopes of those that participate therein concerning both the end of life and their whole existence”; the city “gave to all men a share” in these blessings.
In the quoted Isocrates passage, Demeter gives fruits of the earth, which save humans from living like beasts, and also gives the mystery rite after services rendered to her; the city shares these gifts more widely.
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Pausanias's Description of Greece, Volume I, Translated with a Commentary by J. G. Frazer A FEW SYNONYMS / THE MANUSCRIPTS OF PAUSANIAS / EDITIONS AND TRANSLATIONS / VOL, I. E; lines 1614-1727 confidence: medium
Cestrinus with Epeirot volunteers takes the region beyond the river Thyamis; Pergamus crosses into Asia, kills Areius in single combat for his kingdom, names the city after himself, and Andromache has a shrine there.
Pergamus gives his name to the city that is still called after him.
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Pausanias's Description of Greece, Volume I, Translated with a Commentary by J. G. Frazer VOL, I. N / VOL. I. P / VOL. I Q / VOL. I. R; lines 4982-5110 confidence: high
“Retribution for these deeds overtook Sciron, for he was cast into the same sea by Theseus.”
Theseus is explicitly said to rid the road from Troezen to Athens of evildoers, with Sciron, Sinis, Periphetes, and Phaea included in the surrounding sequence of achievements.
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Pausanias's Description of Greece, Volume I, Translated with a Commentary by J. G. Frazer VOL, I. N / VOL. I. P / VOL. I Q / VOL. I. R; lines 4982-5110 confidence: medium
At Cromyon, Phaea the sow is said to have been bred; overcoming her was one of the traditional achievements of Theseus.
Overcoming Phaea the sow at Cromyon is named as one of Theseus's traditional achievements.
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Pausanias's Description of Greece, Volume I, Translated with a Commentary by J. G. Frazer VOL. 1. M / VOL, I. N / VOL. I. P / VOL. I Q; lines 4821-4945 confidence: medium
Coroebus slays Vengeance, a plague follows, and he goes voluntarily to Delphi. The Pythia forbids his return to Argos and orders him to carry a tripod from the sanctuary, founding Apollo’s temple and living where it falls.
Coroebus kills Vengeance to please the Argives, but the act leads to plague and requires him to seek Apollo’s punishment at Delphi.
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Pausanias's Description of Greece, Volume I, Translated with a Commentary by J. G. Frazer VOL. I Q / VOL. I. R / VOL. I. T / VOL. I. U; lines 6188-6330 confidence: medium
Aras is said to be the first man of the land, to have sprung from the soil, and to have founded a city around the hillock called the Arantine Hill.
Aras is called the first man in the land, said to have sprung from the soil, and credited with founding a city.
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Pausanias's Description of Greece, Volume I, Translated with a Commentary by J. G. Frazer VOL. I Q / VOL. I. R / VOL. I. T / VOL. I. U; lines 6188-6330 confidence: medium
Asopus, said to be son of Celusa and Poseidon, discovered the water of the river that later inhabitants called Asopus.
Asopus discovers the river water, and the river is later called by his name.
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Pausanias's Description of Greece, Volume I, Translated with a Commentary by J. G. Frazer VOL. I Q / VOL. I. R / VOL. I. T / VOL. I. U; lines 6838-6939 confidence: high
A continuously kept fire is called the fire of Phoroneus; the Argives deny that Prometheus gave fire to mankind and assign fire's discovery to Phoroneus.
The maintained fire is named for Phoroneus, and the Argives assign the discovery of fire to him rather than to Prometheus.
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Pausanias's Description of Greece, Volume I, Translated with a Commentary by J. G. Frazer VOL. I Q / VOL. I. R / VOL. I. T / VOL. I. U; lines 6941-7046 confidence: medium
A temple of Fortune is associated with Palamedes dedicating dice that he had invented.
Palamedes is said to have invented dice and dedicated them in a temple of Fortune.
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Pausanias's Description of Greece, Volume I, Translated with a Commentary by J. G. Frazer VOL. I. AA / VOL. I, BB / VOL. I. DD / VOL. I, EE; lines 8330-8453 confidence: medium
Pausanias recalls the house of Hippolytus; before it is the Fountain of Heracles, so called because Troezenians say Heracles discovered the water; he also notes a temple of Athena Sthenias and its wooden image's makers.
Heracles is said to have discovered the water at the Fountain of Heracles.
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Pausanias's Description of Greece, Volume I, Translated with a Commentary by J. G. Frazer VOL. I. DD / VOL. I, EE / VOL, 1. FF / VOL, I. GG; lines 8796-8906 confidence: medium
At Canathus Hera is said to bathe yearly and recover maidenhood, a holy secret of Hera's mysteries; a local ass story explains vine-pruning and an ass carved on a rock.
The ass is said to have caused greater grape yield by nibbling vine shoots and to have taught the pruning of vines.
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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 4076-4179 confidence: medium
The Lydian guides said the corpse was Hyllus, son of Earth, that the river was named from him, and that Heracles named his son Hyllus after the river during his sojourn with Omphale.
The river is said to be named from Hyllus, and Scirus' burial near a torrent explains the names of both a place and a torrent.
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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 4283-4382 confidence: medium
Near the Cephisus, Theseus killed a brigand named Polypemon and surnamed Procrustes.
Theseus kills Polypemon, surnamed Procrustes, who is described as a brigand.
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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 4384-4418 confidence: high
Cercyon is said to have treated strangers wickedly, especially by forcing them to wrestle; the place is called the Wrestling Ground of Cercyon.
Cercyon forces strangers into wrestling and kills challengers; Theseus outmatches him by skill and is credited with discovering the art of wrestling.
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Pausanias's Description of Greece, Volume I, Translated with a Commentary by J. G. Frazer VOL. I. K / VOL. 1. M / VOL, I. N / VOL. I. P; lines 4550-4669 confidence: high
Near Hyllus's tomb are temples; Alcathous is said to have built the sanctuary after killing the Cithaeronian lion, which had killed many including Euippus; Megareus promised his daughter and kingdom to the slayer; Alcathous overcame the beast and honored Artemis Huntress and Apollo Hunter.
Megareus promises his daughter and royal succession to the killer of the deadly Cithaeronian lion; Alcathous kills it and comes to the throne.
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Pausanias's Description of Greece, Volume I, Translated with a Commentary by J. G. Frazer VOL. I. P / VOL. I Q / VOL. I. R / VOL. I. T; lines 5818-5847 confidence: medium
A few years later Abantidas became tyrant; Cleinias had died, and Aratus went into exile, either voluntarily or under compulsion by Abantidas.
Aratus goes into exile, later attacks the ruling tyrant with exiles and mercenaries, captures the tyrant's house, and restores political equality.
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Pausanias's Description of Greece, Volume I, Translated with a Commentary by J. G. Frazer VOL. I. P / VOL. I Q / VOL. I. R / VOL. I. T; lines 5818-5847 confidence: medium
Before the former house is a hero-shrine of Aratus, whose achievements are said to have surpassed those of contemporary Greeks.
The passage identifies a hero-shrine of Aratus and introduces his achievements as surpassing those of contemporary Greeks.
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Pausanias's Description of Greece, Volume I, Translated with a Commentary by J. G. Frazer VOL. I. R / VOL. I. T / VOL. I. U / VOL. I. AA; lines 7048-7165 confidence: medium
A sanctuary of Athena Trumpet is explained by a story that Tyrsenus invented the trumpet and Hegeleos taught the Dorians with Temenus to play it, giving Athena the surname Trumpet.
Tyrsenus invents the trumpet; Hegeleos teaches it and gives Athena the related cult surname Trumpet.
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Pausanias's Description of Greece, Volume I, Translated with a Commentary by J. G. Frazer VOL. I. U / VOL. I. AA / VOL. I, BB / VOL. I. DD; lines 8034-8161 confidence: medium
Troezenian origins are traced from Orus to Althepus, son of Poseidon and Leis; Athena and Poseidon dispute the land, Zeus orders shared possession, and local worship and coins honor both.
Orus, Althepus, Hyperes, Anthas, Troezen, Pittheus, and named descendants are tied to land names, city foundations, consolidation, colonies, and parish names.
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Pausanias's Description of Greece, Volume I, Translated with a Commentary by J. G. Frazer VOL. I. U / VOL. I. AA / VOL. I, BB / VOL. I. DD; lines 8163-8209 confidence: high
A sanctuary of the Muses was said to have been made by Ardalus, son of Hephaestus, who was credited with inventing the flute; the Muses were called Ardalides, and Pittheus taught rhetoric there.
Ardalus, son of Hephaestus, is held to have invented the flute and is associated with the sanctuary and altar of the Muses.
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Phaedrus PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 3550-3661 confidence: medium
Socrates introduces Theuth at Naucratis as an old god, says the Ibis is sacred to him, and lists his inventions, with letters as his great discovery.
Theuth is a god credited with inventing multiple arts and the use of letters, then seeking their benefit for Egyptians.
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Phaedrus PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 3550-3661 confidence: medium
Socrates says Theuth of Naucratis is an old god with the ibis sacred to him, inventor of arts including letters; Theuth presents inventions to Thamus, god-king of Egypt at Thebes/Ammon, who praises or censures them.
Theuth is a god credited with inventing many arts, including letters, and offering their benefit to Egyptians.
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Phaedrus Phaedrus / PHAEDRUS / INTRODUCTION.; lines 376-455 confidence: medium
An old Egyptian tale tells of Theuth, inventor of writing, showing it to Thamus, who says it will spoil memories and remove understanding; the lesson drawn is that writing is inferior to speech.
Theuth is named as inventor of writing and presents the invention to Thamus, who evaluates it negatively as harmful to memory and understanding.
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Plutarch's Morals A DIALOGUE BETWEEN SYLLA AND FUNDANUS. / PLUTARCH SENDS GREETING TO PACCIUS. / ON ENVY AND HATRED. / AGAINST BORROWING MONEY.; lines 14684-14772 confidence: medium
Darius sent Datis and Artaphernes with manacles and chains; money-lenders bring bonds like fetters and plant roots of debt instead of sowing harmless corn like Triptolemus.
Triptolemus' harmless sowing of corn is contrasted with money-lenders planting roots of debt that grow, spread, and choke cities.
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Plutarch's Morals ON ENVY AND HATRED. / AGAINST BORROWING MONEY. / ON EXILE. / ON FORTUNE.; lines 15829-15928 confidence: medium
The passage says human superiority is not by fortune but because "Prometheus, that is reason," is the cause, and quotes lines about bulls, horses, and asses easing toil.
The passage explicitly says Prometheus is reason, describes reason as the cause of human superiority over beasts, and quotes a line about bulls, horses, and asses easing human toil.
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Plutarch's Morals PLUTARCH SENDS GREETING TO PACCIUS. / ON ENVY AND HATRED. / AGAINST BORROWING MONEY. / ON EXILE.; lines 15667-15804 confidence: medium
All men adore the temple of Theseus; Theseus was an exile from Athens, yet Athens is inhabited owing to him, and he was banished from a city he had built.
Theseus is linked with Athens' habitation and building, Eumolpus with teaching the mysteries, Melanthus with the royal line of Codrus, and Cadmus with migration to Thebes and Dionysian ancestry.
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Symposium Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 1545-1608 confidence: medium
Asclepius is said to have known how to implant friendship and accord in these elements and to be the creator of the medical art; medicine, gymnastic, and husbandry are said to be under his dominion.
Asclepius is identified as creator of the medical art through knowledge of implanting friendship and accord in the elements.
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Symposium Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 1885-1974 confidence: high
Love is called a poet and source of poetry in others; his touch makes anyone a poet, and animal creation plus artistic fame are attributed to him.
Love is credited as poet, maker of poets, source of animal generation, inspiration of artists, and guiding cause behind medicine, archery, divination, melody, metallurgy, weaving, and rule.
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Symposium Symposium / SYMPOSIUM / INTRODUCTION.; lines 233-318 confidence: medium
Agathon presents Love as poet, maker of poets, creator of animals, inventor of arts, ruler of gods, cause of good in others, maker of banquet concord, and helper, defender, and saviour of men.
Agathon attributes to Love the creation of animals, invention of arts, poetic inspiration, concord at banquets, and saving aid to humans.
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The Argonautica BOOK I / BOOK II / BOOK III / BOOK IV; lines 4786-4864 confidence: medium
Drepane is introduced as a fertile double-harboured island; beneath it lies a sickle identified either with Cronos’ mutilation of his father or with Demeter’s reaping-hook; Demeter dwelt there, taught the Titans to reap, and the Phaeacians are linked to Uranus’ blood.
Demeter teaches the Titans to reap ears of corn on the island.
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The Argonautica BOOK I / BOOK II / BOOK III / BOOK IV; lines 5131-5224 confidence: medium
Aegle says Heracles killed the guardian serpent, plucked the golden apples, came thirsty, struck a rock near the Tritonian lake with his foot, and caused water to gush out, from which he drank deeply.
Heracles is not present, but his earlier creation of the rock spring enables the Argonauts to drink, and the heroes explicitly say he has saved his comrades though far away.
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The Argonautica INTRODUCTION / THE ARGONAUTICA / BOOK I / BOOK II; lines 1925-2010 confidence: high
Cyrene tends sheep by Peneus; Apollo carries her to Libya among nymphs; she bears Aristaeus, called Hunter and Shepherd; Apollo makes her a long-lived nymph and huntress and brings infant Aristaeus to be nurtured in Cheiron’s cave.
Apollo carries Cyrene away, she bears Aristaeus, and Aristaeus later receives arts and performs beneficent ritual acts.
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The Argonautica INTRODUCTION / THE ARGONAUTICA / BOOK I / BOOK II; lines 1925-2010 confidence: high
The Muses give Aristaeus a bride and teach healing and prophecy; when Sirius scorches the Minoan Isles and pestilence results, Aristaeus is summoned by Apollo’s injunction, settles in Ceos, gathers people, builds an altar to Zeus Icmaeus, sacrifices to Sirius and Zeus, and the passage explains the forty-day Etesian cooling winds and Cean sacrifices before the Dog-star.
Aristaeus, taught healing and prophecy, is summoned by Apollo’s injunction to ward off pestilence and performs altar-building and sacrifices.
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The Argonautica THE ARGONAUTICA / BOOK I / BOOK II / BOOK III; lines 3593-3686 confidence: high
Jason promises not to forget Medea if he survives and reaches Achaea. He describes his homeland Haemonia and Iolcus, names Prometheus, Deucalion, and Minyas in local founding traditions, and invokes Ariadne, Minos, and Theseus in a wish for Aeetes’ friendship.
Jason says Deucalion first founded cities, reared temples to the gods, and ruled over men, while Minyas built Orchomenus.
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The Argonautica THE ARGONAUTICA / BOOK I / BOOK II / BOOK III; lines 3688-3777 confidence: high
Telamon and Aethalides ask Aeetes for seed; Aeetes gives the teeth of the Aonian dragon. The passage recounts Cadmus seeking Europa, slaying the dragon warder of Ares' spring, the Tritonian goddess removing the teeth, and Cadmus sowing them to found an earthborn people.
Cadmus slays the spring-warder dragon, sows the teeth, and founds an earthborn people from those left after Ares' reaping.
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The Argonautica The Argonautica / INTRODUCTION / THE ARGONAUTICA / BOOK I; lines 1451-1517 confidence: high
Glaucus says leading Heracles to Aeetes’ city would oppose Zeus’s counsel; Heracles is fated at Argos to labor for Eurystheus, accomplish twelve toils, and dwell with the immortals if he completes the remaining tasks.
Heracles is fated to labor for Eurystheus, complete twelve toils, and dwell with the immortals if he fulfills the remaining tasks.
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The Argonautica The Argonautica / INTRODUCTION / THE ARGONAUTICA / BOOK I; lines 1451-1517 confidence: high
Glaucus says Polyphemus is destined to found a city at the mouth of Cius and later fulfill fate among the Chalybes; a goddess-nymph has, through love, made Hylas her husband, causing two companions to wander and be left behind.
Polyphemus is destined, by divine counsel, to found and build a city among the Mysians bearing the river’s name.
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The Argonautica The Argonautica / INTRODUCTION / THE ARGONAUTICA / BOOK I; lines 254-367 confidence: medium
Orpheus is introduced through Calliope and Oeagrus; his songs charm rocks, rivers, and oak-trees, and Aeson’s son welcomes him at Cheiron’s behest.
Orpheus’ songs charm rocks, rivers, and oak-trees, and the oak-trees stand in ordered ranks as tokens of the strain.
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The Argonautica The Argonautica / INTRODUCTION / THE ARGONAUTICA / BOOK I; lines 937-1010 confidence: medium
A mantle scene shows Amphion and Zethus at the foundation of Thebe; Zethus carries a mountain peak, and Amphion's golden lyre draws a large rock after him.
Amphion and Zethus lay Thebe's foundations; Zethus lifts a mountain peak, and Amphion's lyre makes a rock follow him.
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The Bacchae of Euripides CADMUS. / AGAVE. / AGAVE. / CADMUS.; lines 2828-2856 confidence: medium
Cadmus says he goes forth in dishonor as an outcast and identifies himself as the great Cadmus who sowed the seed-rows of the state of Thebes and reaped a wonderful harvest.
Cadmus identifies himself as the great Cadmus who sowed the seed-rows of Thebes and reaped a wonderful harvest.
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The Bacchae of Euripides CADMUS. / TEIRESIAS. / PENTHEUS. / TEIRESIAS.; lines 587-656 confidence: high
Teiresias names two chief spirits for humans: Demeter/Earth, giver of dry sustenance, and the Semele-born power who found the liquid in the grape and relieves grief with sleep and forgetting.
The Semele-born god is said to have found the grape’s liquid, to complete Demeter’s dry sustenance, and to relieve grief with sleep and forgetting.
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The Bacchae of Euripides PENTHEUS. / DIONYSUS. / DIONYSUS. / PENTHEUS.; lines 1369-1397 confidence: medium
Dionysus: "He who first made for man the clustered vine."
Dionysus describes the relevant figure as the first maker of the clustered vine for humankind.
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The Bacchae of Euripides PENTHEUS. / MESSENGER. / PENTHEUS. / MESSENGER.; lines 1436-1553 confidence: high
The messenger counsels the king to receive the Spirit into Thebes, says greatness surrounds him, and states that he first gave humanity the grief-assuaging vine and joy.
The messenger says this God first gave the grief-assuaging vine to humankind.
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The Bacchae of Euripides THE BACCHAE / CHARACTERS IN THE PLAY / THE BACCHAE / DIONYSUS.; lines 164-263 confidence: medium
Dionysus lists lands from Lydia and Phrygia through Asia and says he comes to Hellas after teaching dances and mystery rites to show himself manifest god.
Dionysus describes having taught dances and mystery rites across many lands before coming to Hellas and says he will later travel onward making his godhead clear.
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The Extant Odes of Pindar FOR AGESIAS OF SYRACUSE, / WINNER IN THE MULE-CHARIOT-RACE. / FOR DIAGORAS OF RHODES, / WINNER IN THE BOXING-MATCH.; lines 1414-1514 confidence: medium
Zeus brings a yellow cloud and rains much gold on the land; Athena gives them excellence in every handicraft, and semblances of beasts and creeping things run on their roads.
Athena gives the people excellence in every art of handicraft, resulting in lifelike images of beasts and creeping things.
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The Extant Odes of Pindar FOR AGESIDAMOS OF EPIZEPHYRIAN LOKRIS, / WINNER IN THE BOYS' BOXING-MATCH. / FOR AGESIDAMOS OF EPIZEPHYRIAN LOKRIS, / WINNER IN THE BOYS' BOXING-MATCH.; lines 1873-1993 confidence: high
The ordinances of Zeus stir the speaker to sing the games founded by Herakles near Pelops' tomb after Herakles slew Kleatos, son of Poseidon, and Eurytos to obtain reward from Augeas.
Herakles, after punitive conflict, lays out the sacred precinct, honors divine recipients, sacrifices, and establishes the recurring Olympic feast and contests.
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The Extant Odes of Pindar FOR ARISTOKLEIDES OF AIGINA, / WINNER IN THE PANKRATION. / FOR TIMASARCHOS OF AIGINA, / WINNER IN THE BOYS' WRESTLING-MATCH.; lines 4418-4541 confidence: medium
Herakles and Telamon once destroyed Troy, the Meropes, and Alkyoneus; stones subdued twelve four-horse chariots and twice as many horse-taming heroes.
Herakles and Telamon act together in a heroic episode of destroying cities and defeating Alkyoneus.
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The Extant Odes of Pindar FOR ARISTOMENES OF AIGINA, / WINNER IN THE WRESTLING-MATCH. / FOR TELESIKRATES OF KYRENE, / WINNER OF THE FOOT-RACE IN FULL ARMOUR.; lines 3664-3764 confidence: medium
Libya will receive the bride in a golden house and give her land; Kyrene will bear a son whom Hermes brings to the Hours and Earth, who feed him nectar and ambrosia and make him immortal, a helper and tutelar of flocks named Agreus, Nomios, or Aristaios.
The child is made immortal and described as a present help to men and a tutelar of flocks, called Agreus, Nomios, and Aristaios.
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The Extant Odes of Pindar FOR ARKESILAS OF KYRENE, / WINNER IN THE CHARIOT-RACE. / FOR ARKESILAS OF KYRENE, / WINNER IN THE CHARIOT-RACE.; lines 3227-3342 confidence: high
"From Battos even deep-voiced lions fled"; Apollo gave the beasts terror so that his oracles to the ruler of Kyrene would not be false.
Battos and Aristoteles are connected with founding, colonizing arrival, sacred works, Apollo's oracles, and posthumous hero worship.
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The Extant Odes of Pindar FOR ARKESILAS OF KYRENE, / WINNER IN THE CHARIOT-RACE. / FOR ARKESILAS OF KYRENE, / WINNER IN THE CHARIOT-RACE.; lines 3345-3402 confidence: medium
Pausanias says Battos, founder of Kyrene, was dumb before Africa and gained utterance after meeting a lion; Pindar's lions are startled by his foreign accent.
Battos is called founder of Kyrene, and he with his new settlers is said to honor dead Trojans as tutelar heroes of the spot.
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The Extant Odes of Pindar FOR DEINIS OF AIGINA, / WINNER IN THE SHORT FOOT-RACE. / FOR CHROMIOS OF AITNA, / WINNER IN THE CHARIOT-RACE.; lines 5049-5165 confidence: medium
The passage says a good deed should not be hidden in silence, that divine song suits brave tales, and that lyre and flute will honor contests of steeds ordained by Adrastos for Phoibos beside Asopos' stream.
Adrastos, called the Hero and king, is credited with founding a new feast and contests of men and cars in honor of Phoibos, making his city known and glorious.
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The Extant Odes of Pindar FOR THERON OF AKRAGAS, / WINNER IN THE CHARIOT-RACE. / FOR THERON OF AKRAGAS, / WINNER IN THE CHARIOT-RACE.; lines 1013-1108 confidence: medium
“the just judge of games the Aitolian man, fulfilling Herakles' behests of old, hath laid upon one's hair above his brows pale-gleaming glory of olive.”
Herakles' old behests govern the Olympic judge, he ordains just judgment of great games and a fifth-year feast, and he later charges divine figures to order the games and contests.
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The Extant Odes of Pindar FOR THRASYDAIOS OF THEBES, / WINNER IN THE BOYS' SHORT FOOT-RACE. / FOR MIDAS OF AKRAGAS, / WINNER IN THE FLUTE-PLAYING MATCH.; lines 4048-4119 confidence: medium
The speaker invokes Akragas as splendid, beautiful, Persephone's haunt, by its stream and citadel; asks it to welcome the Pythian crown and Midas, victor in the art once devised by Pallas Athene from the Gorgon's death-lament.
Athene devises the flute art and creates it for mortal men by transforming the Gorgon and Euryale's lament into music.
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The Extant Odes of Pindar FOR TIMODEMOS OF ATHENS, / WINNER IN THE PANKRATION. / FOR ARISTOKLEIDES OF AIGINA, / WINNER IN THE PANKRATION.; lines 4284-4400 confidence: medium
Herakles set pillars as witnesses of the end of voyaging after overcoming huge wild beasts on the seas, following streams and marshes, reaching a goal that turned him homeward, and marking out the ends of the earth.
Herakles sets pillars at the end of voyaging and marks out the ends of the earth after overcoming wild beasts.
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The Extant Odes of Pindar FOR XENOKRATES OF AKRAGAS, / WINNER IN THE CHARIOT-RACE. / FOR MELISSOS OF THEBES, / WINNER IN THE PANKRATION.; lines 5633-5743 confidence: medium
The note states that the Kleonymid clan lost four men, Melissos revived its athletic fame, the ode compares his match to Herakles against Antaios, and the ode may have been sung at night by blazing altars of Herakles.
The introductory note states that Melissos’s match is compared with Herakles against Antaios, and the ode later describes Melissos through combative animal and strength similes.
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The Extant Odes of Pindar FOR XENOKRATES OF AKRAGAS, / WINNER IN THE CHARIOT-RACE. / FOR MELISSOS OF THEBES, / WINNER IN THE PANKRATION.; lines 5745-5788 confidence: medium
The son of Alkmene ascends to Olympus after searching the surface of the earth and hoary sea and making safe the way for sailing ships.
The hero searches the surface of earth and sea and makes a safe way for sailing ships.
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The Extant Odes of Pindar PREFATORY NOTE. / OLYMPIAN ODES. / FOR HIERON OF SYRACUSE, / WINNER IN THE HORSE-RACE.; lines 714-827 confidence: high
The note identifies the ode as for Hieron of Syracuse, winner in the horse-race, says it glorifies the Olympic games, and says it uses the story of Pelops, their founder; it dates Hieron's victory to 472 B.C.
Pelops is identified with the founding story of the Olympic games, receives blood-offerings at a grave beside Alpheos, and is linked to courses called by his name.
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The Extant Odes of Pindar WINNER IN THE FLUTE-PLAYING MATCH. / THE NEMEAN ODES. / FOR CHROMIOS OF AITNA, / WINNER IN THE CHARIOT-RACE.; lines 4122-4231 confidence: medium
Amphitryon calls Teiresias, a nearby chosen prophet of Zeus; Teiresias declares the child's future fortune, including monsters on land and sea that he will destroy.
Teiresias foretells that Herakles will destroy many monsters on land and sea, kill insolent men, and fight giants alongside the gods.
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The Extant Odes of Pindar WINNER IN THE LONG FOOT-RACE. / XIII. / FOR XENOPHON OF CORINTH, / WINNER IN THE STADION RACE AND IN THE PENTATHLON.; lines 2058-2168 confidence: medium
With Pegasos, Bellerophon defeats the Amazons, Solymoi, and fire-breathing Chimaira; Pegasos later finds a home in Zeus’ ancient stalls in Olympus.
With Pegasos, Bellerophon defeats the archer host of Amazons, the Solymoi, and the fire-breathing Chimaira.
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The Homeric Hymns CONCLUSION / HOMERIC HYMNS / HYMN TO APOLLO / THE FOUNDING OF DELPHI; lines 1780-1880 confidence: medium
"Or how first, seeking a place of oracle for men, thou camest down to earth, far-darting Apollo?"
Apollo seeks a place of oracle for men, evaluates locations, and declares the establishment of an oracular temple and shrine.
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The Homeric Hymns ESSAYS INTRODUCTORY / THE SO-CALLED HOMERIC HYMNS / THE HYMN TO APOLLO / THE HYMN TO HERMES; lines 619-693 confidence: medium
The essay links possible dating to the seven-stringed lyre, says Terpander was said to have given the lyre seven strings, notes uncertainty, and says Apollo and Amphion are also mythically credited with the idea.
The essay discusses Hermes/Mercury giving or inventing the seven-stringed lyre and being credited with fire-sticks, while also naming rival or conflicting attributions.
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The Homeric Hymns HOMERIC HYMNS / HYMN TO APOLLO / THE FOUNDING OF DELPHI / II. HERMES; lines 2114-2197 confidence: medium
Hermes finds a tortoise at the cave's outer door, calls it a lucky omen, praises its speckled shell, and says it will serve against witchery alive and make sweet music when dead.
The passage says Hermes first made the tortoise a minstrel and describes his construction and playing of the lyre.
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The Homeric Hymns HOMERIC HYMNS / HYMN TO APOLLO / THE FOUNDING OF DELPHI / II. HERMES; lines 2199-2285 confidence: high
Hermes brings wood, prepares a daphne shoot with a knife, kindles fire, and the passage states that he first gave fire and fire-sticks.
The passage explicitly says that Hermes first gave fire and fire-sticks while narrating his fire-kindling.
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The Homeric Hymns HOMERIC HYMNS / HYMN TO APOLLO / THE FOUNDING OF DELPHI / II. HERMES; lines 2483-2574 confidence: medium
Hermes answers Apollo, praises his knowledge and access to Zeus's oracles, invites him to take up the lyre, explains how it responds to skilled and unskilled players, and proposes a cattle settlement.
Hermes gives the lyre to Apollo, invents reed-pipe music, and is said to establish barter among humans by Zeus's allotment.
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The Homeric Hymns HYMN TO APOLLO / THE FOUNDING OF DELPHI / II. HERMES / III. APHRODITE; lines 2611-2705 confidence: medium
Athene and Artemis are named among the three hearts Aphrodite cannot beguile; Athene is linked to war, chariots, and arts, while Artemis is linked to hunting, bow, arrow, music, dance, glens, and righteous cities.
Athene is said to be first to teach earthly men the fashioning of war chariots and bronze cars and to teach maidens arts.
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The Homeric Hymns PREFACE / ESSAYS INTRODUCTORY / THE SO-CALLED HOMERIC HYMNS / THE HYMN TO APOLLO; lines 434-501 confidence: high
The author asks how the view applies to Apollo myths and describes a great primal anthropomorphic Being who was in the beginning, made all things, sometimes lived on earth, and taught arts of life and rules of conduct.
The passage describes a great primal anthropomorphic Being who made all things and taught people the arts of life and social and moral rules.
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The Homeric Hymns THE HYMN TO APHRODITE / THE HYMN TO DEMETER / HYMN TO DEMETER / THE ALLEGED EGYPTIAN ORIGINS; lines 1309-1403 confidence: high
The passage reports Foucart's Egyptian-origin argument, notes Egypt-Greece contact, then argues similar rites and roles occur without importation: Isis as Lady of Grain, Mama in Peru, Demeter in Greece, Osiris as teacher of arts and laws, Daramulun and Yehl in similar roles, and an Australian phallus-search legend compared with Isis and Osiris.
The passage says Osiris taught arts and laws and that Daramulun and Yehl play the same role in other regions.
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The Homeric Hymns XVII. TO HERMES / XVIII. TO PAN / XIX. TO HEPHAESTUS / XX. TO APOLLO; lines 3553-3570 confidence: high
Hephaestus with grey-eyed Athene taught goodly works to men on earth, who before had dwelt in mountain caves like beasts.
Hephaestus and Athene are said to teach goodly works to humans, changing their life from beast-like cave dwelling to skilled home dwelling.
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The Homeric Hymns XXXI. TO THE MOON / XXXII. TO THE DIOSCOURI / XXXIII. TO DIONYSUS / FOOTNOTES; lines 3793-3975 confidence: medium
Footnote {136} discusses a lyre with a tortoise-shell sounding-board, a cithara without one, possible use of the shell as a drum, Aztec tortoise-shell instruments, and Hermes adding chords to develop a stringed instrument.
Hermes is named as the inventor who added chords and developed a stringed instrument from a shell.
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The House of Atreus; Being the Agamemnon, the Libation Bearers, and the Furies AGAMEMNON / DRAMATIS PERSONAE / THE LIBATION-BEARERS / DRAMATIS PERSONAE; lines 3910-4109 confidence: medium
The child is told to act when time and chance agree; if his mother cries for mercy, he should call on his father, take heart like Perseus, appease the dead, and kill the polluter of the home.
Orestes is urged to hold in his breast such heart as Perseus had while performing the deed demanded for the dead and the household.
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The House of Atreus; Being the Agamemnon, the Libation Bearers, and the Furies BEING / THE AGAMEMNON, THE LIBATION-BEARERS AND THE FURIES / TRANSLATED BY E.D.A. MORSHEAD / INTRODUCTORY NOTE; lines 69-140 confidence: medium
“Prometheus is the champion of man against the oppression of Zeus”; the note adds that the drama's argument has “a certain correspondence to the problem of the Book of Job.”
Prometheus is explicitly described as champion of man against Zeus' oppression.
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The Iliad CONCLUDING NOTE. / INTRODUCTION. / THEODORE ALOIS BUCKLEY. / POPES PREFACE TO THE ILIAD OF HOMER; lines 1471-1552 confidence: low
Homer is called “the father of poetical diction” and “the first who taught that language of the gods to men”; Aristotle is cited on Homer’s “living words.”
Homer is called the father of poetical diction and the first to teach the language of the gods to men.
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The Iliad CONCLUDING NOTE. / INTRODUCTION. / THEODORE ALOIS BUCKLEY. / POPES PREFACE TO THE ILIAD OF HOMER; lines 1694-1762 confidence: medium
“Homer not only appears the inventor of poetry, but excels all the inventors of other arts” and retains “the honour of the chief invention.”
Homer is characterized as the inventor of poetry and as exceeding inventors of other arts by absorbing the honor of successors.
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The Iliad CONCLUDING NOTE. / INTRODUCTION. / THEODORE ALOIS BUCKLEY. / POPES PREFACE TO THE ILIAD OF HOMER; lines 1694-1762 confidence: medium
The critics are said to forget “Homers having written first,” a point needed when comparing the two poets.
The passage presents Homer as the original inventor of poetry whose priority and imaginative power structure the achievements of later poets.
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The Iliad THE ACTS OF DIOMED. / BOOK VI. / ARGUMENT. / THE EPISODES OF GLAUCUS AND DIOMED, AND OF HECTOR AND ANDROMACHE.; lines 6917-7060 confidence: medium
The first task assigned is conquest of the Chimaera, a non-mortal mingled monster with a dragon's fiery tail, goat body, lion head, and flaming nostrils and throat.
Bellerophon is sent into tasks meant to destroy him, first the Chimaera and then battles with the Solymi and Amazons, and he prevails with heaven on his side.
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The Iliad THE ACTS OF DIOMED. / BOOK VI. / ARGUMENT. / THE EPISODES OF GLAUCUS AND DIOMED, AND OF HECTOR AND ANDROMACHE.; lines 6917-7060 confidence: medium
The first command is the conquest of the Chimaera, a non-mortal mixed monster with a dragon tail, goat body, lion head, and fire from nostrils and throat.
Bellerophon, described as valiant and favored by heaven, slays the Chimaera, a non-mortal mixed monster, and later defeats further enemies.
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The Iliad The Iliad / CONCLUDING NOTE. / INTRODUCTION.; lines 1079-1154 confidence: medium
Homer is said to have formed the character of the Greek nation, unlike other nations formed by prophets, lawgivers, and sages; later Greek lawgivers and sages paid homage to his genius.
Homer is presented as forming Greek national character, providing a mirror of gods and heroes, and leaving an enduring inheritance of poetic taste and eloquence.
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The Iliad The Iliad / CONCLUDING NOTE. / INTRODUCTION.; lines 1079-1154 confidence: medium
"It was Homer who formed the character of the Greek nation"; prophets, lawgivers, and sages are said to have formed other nations.
Homer is explicitly described as forming the character of the Greek nation, a function compared to national formation by prophets, lawgivers, and sages elsewhere.
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The Iliad The Iliad / CONCLUDING NOTE. / INTRODUCTION.; lines 382-487 confidence: medium
Glaucus tells Homer to follow him; conversation shows Homer is clever and knowledgeable, and the Chian persuades him to remain and take charge of his children.
Homer is persuaded to take charge of children and later establishes a school at Chios where he teaches the precepts of poetry.
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The Iliad THE RECONCILIATION OF ACHILLES AND AGAMEMNON. / BOOK XX. / ARGUMENT. / THE BATTLE OF THE GODS, AND THE ACTS OF ACHILLES.; lines 18903-19042 confidence: medium
Neptune leads the way to a walled and trenched mound made for Alcides when a sea monster swept the shore; Greek-side gods sit there in cloud and air, while adverse powers gather around Apollo on hills by Simois.
The mound where the gods assemble is explained as an earlier defensive work made for Alcides when a sea monster swept the shore.
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The Iliad THE REDEMPTION OF THE BODY OF HECTOR. / CONCLUDING NOTE. / A. POPE / END OF THE ILIAD; lines 23328-23452 confidence: medium
The note says Homer and Shakespeare express the deeper inspirations of human nature, are the universal inheritance of the human race, and are common benefactors set forth by providence.
Homer and Shakespeare are described as expressing the deeper inspirations of human nature and as common benefactors of the human race.
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The Iliad THE REDEMPTION OF THE BODY OF HECTOR. / CONCLUDING NOTE. / A. POPE / END OF THE ILIAD; lines 23698-23815 confidence: medium
The Myrmidons are located in southern Thessaly, traced to Myrmido son of Jupiter and Eurymedusa, fancifully linked to ants, and described as early field-dwellers using dens and tree cavities until Ithacus settled them.
Ithacus gathers the Myrmidons from open-field living and settles them in more secure habitations.
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The Iliad THE REDEMPTION OF THE BODY OF HECTOR. / CONCLUDING NOTE. / A. POPE / END OF THE ILIAD; lines 25189-25329 confidence: high
Heracles is described as a famous semi-divine subjugator, beloved by Zeus but condemned to labor for others; at the close of his career he is admitted to godhead and marries Hebe.
Heracles endures labors and persecution, then is admitted to godhead and receives Hebe in marriage.
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The Iliad THE REDEMPTION OF THE BODY OF HECTOR. / CONCLUDING NOTE. / A. POPE / END OF THE ILIAD; lines 25189-25329 confidence: medium
Heracles is described as semi-divine, beloved by Zeus, enduring endless toil for others under a persecutor, then admitted to godhead and married to Hebe.
Heracles is described as a semi-divine subjugator beloved by Zeus, made to labor, then admitted to godhead and married to Hebe.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer The Library, Volume I (Apollodorus), with an English Translation by James George Frazer / J. G, FRAZER. / VOL, I. D / VOL. I, E; lines 3462-3589 confidence: high
Prometheus moulds men out of water and earth and gives them fire, which he has hidden in a stalk of fennel without Zeus knowing.
Prometheus moulds men out of water and earth.
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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 3462-3589 confidence: high
Prometheus moulds men out of water and earth and gives them fire, which he has hidden in a stalk of fennel without Zeus knowing.
Prometheus gives humans fire hidden in a fennel stalk without Zeus knowing and is later punished for the theft of fire.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer The Library, Volume I (Apollodorus), with an English Translation by James George Frazer / J. G, FRAZER. / VOL, I. D; lines 3065-3156 confidence: high
"for Triptolemus, the elder of Metanira's children, she made a chariot of winged dragons, and he sowed the whole inhabited earth"; the same passage reports variant parentage from Panyasis and Pherecydes.
Triptolemus receives Demeter's winged-dragon chariot and sows the whole inhabited earth.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer The Library, Volume I (Apollodorus), with an English Translation by James George Frazer / J. G, FRAZER.; lines 1263-1424 confidence: high
Book I, chapters 7-9 include Prometheus creating men, stealing fire and being nailed to the Caucasus, and Deucalion and Pyrrha being saved from the flood, followed by Deucalion's descendants.
Prometheus creates men and is punished for the theft of fire by being nailed to the Caucasus.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer The Library, Volume I (Apollodorus), with an English Translation by James George Frazer / J. G, FRAZER.; lines 1426-1563 confidence: high
Cadmus follows a cow, founds Thebes, slays the dragon of Ares, and overcomes the earthborn brothers.
Cadmus follows a cow, founds Thebes, slays the dragon of Ares, and overcomes earthborn brothers.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer The Library, Volume I (Apollodorus), with an English Translation by James George Frazer / J. G, FRAZER.; lines 2340-2459 confidence: medium
Orpheus invented the mysteries of Dionysus, was torn in pieces by the Maenads, and was buried in Pieria.
Orpheus is said to have invented the mysteries of Dionysus.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer The Library, Volume I (Apollodorus), with an English Translation by James George Frazer / J. G, FRAZER.; lines 2589-2715 confidence: high
Apollo learned prophecy from Pan and came to Delphi, where Themis at that time delivered oracles.
Apollo learns prophecy, confronts Python guarding the oracle and chasm, kills it, and takes over the oracle.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer The Library, Volume I (Apollodorus), with an English Translation by James George Frazer; lines 484-584 confidence: medium
The passage suggests the Theban saga of Hercules may have centered on delivery from the Minyans of Orchomenus; Hercules freed Thebes and imposed tribute on Orchomenus.
Hercules is said to have freed Thebes from the yoke of the Minyans and reversed the tributary relation.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer The Library, Volume I (Apollodorus), with an English Translation by James George Frazer; lines 484-584 confidence: medium
The delivery of Thebans from Orchomenians is said to resemble the delivery of Israelites from Philistines, and Hercules 'may well have been the Greek counterpart of Samson.'
The passage explicitly compares Hercules with Samson and the Theban deliverance with Israelite deliverance from the Philistines.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL I. R / VOL. I, T / VOL. I, U / VOL. I. Y; lines 11457-11599 confidence: medium
"Dionysus discovered the vine, and being driven mad by Hera he roamed about Egypt"
Dionysus is said to have discovered the vine, and the commentary frames him as the vine-god whose presence is imagined wherever the plant is cultivated.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL, I. H / VOL. 1. K / VOL. I. M / VOL. 1, N; lines 6961-7104 confidence: medium
Hercules vanquishes the lion and then wears the lion's skin and scalp as a helmet.
Hercules defeats the lion and wears its skin and scalp as helmet.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL, I. H / VOL. 1. K / VOL. I. M / VOL. 1, N; lines 6961-7104 confidence: medium
Erginus attacks Thebes after the outrage; Hercules receives weapons from Athena, takes command, kills Erginus, routs the Minyans, and compels them to pay double tribute to the Thebans.
Before taking command against Erginus, Hercules receives weapons from Athena.
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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 7510-7633 confidence: high
Hercules fights the Bistones, kills Diomedes, forces the rest to flee, and founds Abdera beside the grave of Abderus.
After Abderus is killed, Hercules founds Abdera beside his grave.
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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 7635-7750 confidence: medium
Heracles comes to Lycus in Mysia, is entertained by him, fights on his side against the Bebryces, kills many including King Mygdon, gives land to Lycus, and Lycus calls it Heraclea.
Heracles aids Lycus in battle, gives him conquered land, and the land is named Heraclea.
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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 7752-7865 confidence: medium
Hercules sees Hesione exposed and promises to save her if Laomedon gives him the mares Zeus had given in compensation for the rape of Ganymede.
Hercules kills the sea monster and saves Hesione after Laomedon promises mares, but the king withholds the stipulated reward.
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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 7867-7987 confidence: medium
Hercules journeys through Europe to fetch the kine, destroys many wild beasts, sets foot in Libya, proceeds to Tartessus, and erects two pillars as tokens of his journey.
The passage says Hercules destroyed many wild beasts during the journey; a note compares a tradition in which he subdued wild beasts and made land fertile and prosperous.
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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 8111-8205 confidence: medium
Hercules blames the Strymon and makes the formerly navigable river unnavigable by filling it with rocks; he then conveys the kine to Eurystheus, who sacrifices them to Hera.
The narrative accounts for wild cattle in Thrace and for the Strymon becoming unnavigable after Hercules fills it with rocks.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL, I. Q / VOL I. R / VOL. I, T / VOL. I, U; lines 10707-10810 confidence: medium
Reports are cited that Phoenician colonists of Thasos discovered gold mines and founded a sanctuary of Hercules; Cadmus, son of Agenor, is connected with Phoenician colonies in Thera and Rhodes.
Cadmus is associated with Phoenician colonies in Greek islands, the institution of Poseidon worship, hereditary priesthood, and a dedicatory tripod.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL, I. Q / VOL I. R / VOL. I, T / VOL. I, U; lines 10812-10951 confidence: high
After diligent search, Europa is not found; the searchers give up returning home. Phoenix, Cilix, Cadmus, Telephassa, and Thasus settle or found places in Phoenicia, Cilicia, Thrace, and an island off Thrace.
Cilix names Cilicia, Thasus founds a city named Thasus, and Miletus founds a city named Miletus.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL, I. Q / VOL I. R / VOL. I, T / VOL. I, U; lines 10953-11084 confidence: medium
Editorial note: Diodorus similarly tells the tragic story of Althaemenes' involuntary parricide and says this murderer of father and sister was later worshipped as a hero in Rhodes.
An editorial note says Diodorus describes Althaemenes as murderer of father and sister and later worshipped as a hero in Rhodes.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL. 1. K / VOL. I. M / VOL. 1, N / VOL, I. Q; lines 8581-8686 confidence: medium
The note describes ancient explanations that rings and crowns or garlands memorialized Prometheus's shackles; Zeus had sworn never to release him completely, so residual bonds such as a ring made from fetter iron and rock, or in another version a crown, remained.
The note reports ancient explanations of rings and crowns or garlands as memorials of Prometheus's shackles and refers to Prometheus as mankind's benefactor.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL. I, E / VOL. I. G / VOL, I. H / VOL. 1. K; lines 5623-5765 confidence: medium
Argus kills the bull ravaging Arcadia and wears its hide; kills a cattle-robbing satyr; catches sleeping Echidna and slays her; and avenges Apis.
Argus kills a ravaging bull, a cattle-robbing satyr, and Echidna, who carried off passers-by; the note identifies Echidna as half snake.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL. I, E / VOL. I. G / VOL, I. H / VOL. 1. K; lines 5767-5900 confidence: medium
After quarrelling over the kingdom, Danaus fears Egyptus's sons and, advised by Athena, builds a ship, said to be the first, puts his daughters on board, and flees.
Danaus builds the first ship on Athena's advice, places his daughters aboard, and flees from the sons of Egyptus.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL. I, E / VOL. I. G / VOL, I. H / VOL. 1. K; lines 6030-6136 confidence: medium
"These two quarrelled with each other while they were still in the womb" and later "waged war for the kingdom" and were "the first to invent shields."
During the war, Acrisius and Proetus are said to be the first to invent shields.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL. I, T / VOL. I, U / VOL. I. Y / VOL. I. Z; lines 12004-12121 confidence: medium
After gaining sovereignty, Zethus and Amphion fortify the city as the stones follow Amphion’s lyre, and they expel Laius.
The brothers fortify the city, and the stones follow Amphion’s lyre.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL. I. M / VOL. 1, N / VOL, I. Q / VOL I. R; lines 9123-9255 confidence: high
Hercules celebrates the Olympian games, founds an altar of Pelops, and builds six altars of the twelve gods; notes discuss Pelops’ cult and paired altars.
Hercules celebrates the Olympian games, founds an altar of Pelops, and builds six altars for the twelve gods.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL. I. M / VOL. 1, N / VOL, I. Q / VOL I. R; lines 9507-9640 confidence: medium
Hercules tells Thespius to keep seven sons, send three to Thebes, and send forty to Sardinia to plant a colony.
Hercules directs forty of his sons to Sardinia to plant a colony.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL. I. M / VOL. 1, N / VOL, I. Q / VOL I. R; lines 9642-9747 confidence: medium
Hercules fights as ally of Aegimius, king of the Dorians; the Lapiths under Coronus wage a boundary war, Aegimius offers Hercules a share of the country, Hercules slays Coronus and others, and gives the country to Aegimius free.
Aegimius offers Hercules a share of the country for military help; Hercules defeats the attackers and hands the whole country back to Aegimius free.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL. I. M / VOL. 1, N / VOL, I. Q / VOL I. R; lines 9962-10040 confidence: medium
The Alberuni/Galen quotation says Asclepius was raised in a column of fire, with like accounts for Dionysos, Heracles, and others who benefited mankind; fire destroys the mortal part and raises the immortal soul to heaven.
The quoted note groups Dionysos, Heracles, and others as figures who labored for the benefit of mankind and were raised through fire-related translation traditions.
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The Republic BOOK VII. / BOOK VIII. / BOOK IX. / BOOK X.; lines 23365-23487 confidence: medium
Homer is asked whether he cured patients like Asclepius, founded a medical school like the Asclepiads, or helped govern any city; Lycurgus, Charondas, and Solon are named as contrasting civic benefactors, and Glaucon says even the Homerids do not claim Homer was a legislator.
The speaker tests Homer against functions such as legislating, aiding war, inventing useful things, and founding a way of life, but the respondent says no such deeds are recorded.
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The Republic PERSONS OF THE DIALOGUE. / BOOK I. / BOOK II. / BOOK III.; lines 13198-13348 confidence: medium
“there are two principles of human nature, one the spirited and the other the philosophical,” and a god has given two arts so that the principles may be harmonized like instrument strings.
The passage says that some God has given mankind two arts, music and gymnastic, to regulate the principles of human nature.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 1483-1541 confidence: medium
Popular and philosophical religion become less antagonistic; Zeus is transformed into Plato's royal mind, Heracles into a benefactor, and Stoics and neo-Platonists help transform Greek and Roman religion into philosophy, poetry, and morality.
Heracles is described as becoming a knight-errant and benefactor of mankind.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 5541-5616 confidence: medium
The speaker addresses Homer and asks what good he has done mankind, including whether any city received laws from him, any war was guided by him, any invention was attributed to him, or any Homeric way of life existed.
Homer is tested against criteria such as giving laws, advising war, making inventions, or founding a way of life, while figures associated with such benefits are named as contrasts.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 7874-7955 confidence: medium
"there is no road or path" between early legends and later history; at the beginning of Greek history stands "the figure of the legislator, himself the interpreter and servant of the God."
The legislator appears at the beginning of Greek history as interpreter and servant of God, giving fundamental laws preserved by divine authority.
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hindu
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The Hymns of the Rigveda, Complete 2 Volumes AYMN 46.) THE RIQGVEDA. 447 / SERED / HYMN 64.) LHE RIGVEDA., 478 / HHE HYMNS OF; lines 75314-75442 confidence: low
A note says Atharvan was an ancient priest, “the first who obtained fire.”
A note says Atharvan, an ancient priest, was the first who obtained fire.
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The Hymns of the Rigveda, Complete 2 Volumes BOOK THE FIRST. / VMN VW THE RIGVEDA., 33 / HYMN 19.J THE RIGVEDA, 23 / TS ERO; lines 2931-3089 confidence: medium
Indra breaks Ilibisa’s strong castles, cuts Sushna with his horn, and slays his fighting foe with thunder.
Indra breaks strong castles and forts, defeats fighting foemen, and aids Kutsa, Dasadyu, and Svitri’s mild steer in battle for land or treasure.
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The Hymns of the Rigveda, Complete 2 Volumes BOOK THE FIRST. / VMN VW THE RIGVEDA., 33 / HYMN 19.J THE RIGVEDA, 23 / TS ERO; lines 3273-3457 confidence: medium
Agni gives heroic might and felicity to Kanva, helps named figures to win, is asked to summon or bring several named figures to subdue the foe, is established by Manu as a light for all men, and is asked to consume demons, sorcerers, and fiends.
Manu is said to have established Agni as a light for all the race of men, while Agni is described as oil-fed, sprung from Law, and reverenced by the people.
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The Hymns of the Rigveda, Complete 2 Volumes BOOK THE FOURTH. / AY MN 2.) LHE RIGVEDA, 305 / HYMN 4.) THE RIGVUEDA. B99 / AY MN 5,) THE RIGVEDA, AOL; lines 28130-28315 confidence: medium
The Ribhus decide to make four beakers after proposals of two and three; Tvashtar approves, and then envies the four beakers resplendent as day.
The Ribhus make beakers, a cow, a swift car, Indra's steeds, fertile fields, rivers, plants, waters, and wealth.
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The Hymns of the Rigveda, Complete 2 Volumes BOOK THE FOURTH. / AY MN 2.) LHE RIGVEDA, 305 / HYMN 4.) THE RIGVUEDA. B99 / AY MN 5,) THE RIGVEDA, AOL; lines 28318-28414 confidence: medium
The Ribhus helped their Parents and the Asvins, formed the milch-cow and pair of horses, made armor, separated heaven and earth, and made good offspring.
The Ribhus are praised for craft acts: making a chalice fourfold, forming a cow, horses, armor, a cup for the gods, and steeds for Indra, all through dexterity, skill, art, wisdom, and cunning.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 1) THE RIGVEDA. B17 / HYUN 30,3 THE RIGVEDA, 345 / APMN 31. THE RIGVEDA. 347 / HYMN 36.) HE RIGVEDA. 357; lines 23122-23309 confidence: medium
Indra strengthens the sires who fought to win cattle and spreads stalls of kine; as a Friend with Navagvas he seeks cattle, and with ten Dasagvas finds the Sun hidden in darkness. Notes associate Navagvas and Dasagvas with the Angirases or priestly allies of Angiras and cite nearby Rigvedic passages.
Indra, explicitly called Hero, seeks cattle with Navagvas and with Dasagvas finds the Sun hidden in darkness.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 15.) ZHE RIGVEDA. 401 / YYMN 18. THE RIGVEDA., 407 / YMN 87.) THE RIGVEDA. 435 / AYMN 46.) THE RIQGVEDA. 447; lines 70938-71088 confidence: medium
Agni is said to be engendered by Heaven and Earth, Waters, Tvashtar, and Bhrigus; Matarisvan and the Gods fashioned him holy for man and first to be entreated.
Agni is fashioned holy for man, and the note says Matarisvan brought Agni from heaven.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 15.) ZHE RIGVEDA. 401 / YYMN 18. THE RIGVEDA., 407 / YMN 87.) THE RIGVEDA. 435 / AYMN 46.) THE RIQGVEDA. 447; lines 71256-71437 confidence: medium
“I took the Seven Rivers as mine own domain”; the same stanza says Indra spread the floods abroad and by war found for man the way to high success.
Indra takes the Seven Rivers as his domain, spreads floods, finds a way for man by war, and is associated with warfare for waters and Vritra.
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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 3944-4102 confidence: medium
The speakers say they will establish Agni like Manu; Agni is invoker, ministering priest, swift immortal messenger, and his flames roar like billows of a flood. The note identifies Manu as father of the human race and first institutor of sacrifice.
The hymn says Agni will be established like Manu, and the accompanying note identifies Manu as father of the human race and first institutor of sacrifice.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 19.J THE RIGVEDA, 23 / TS ERO / HYMN 39.) THE RIGVEDA, BS / HYMN 41) THE RIGVEDA. B7; lines 5174-5336 confidence: medium
Matarisvan brought the glorious priest Agni as a gift to Bhrigu; the note describes Matarisvan as a divine or semi-divine messenger who brings down from heaven Agni who had been concealed.
Matarisvan brings Agni as a gift to Bhrigu; the note says Matarisvan brings down from heaven Agni who had been concealed.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 19.J THE RIGVEDA, 23 / TS ERO / HYMN 39.) THE RIGVEDA, BS / HYMN 41) THE RIGVEDA. B7; lines 5991-6132 confidence: medium
The stanza says the sires, the Angirases, burst the firm-set fortress and mountain, made a way to high heaven, and found day, light, day’s sign, and morning beams; the note explains the mountain as a mountain-like cloud that held rain imprisoned.
The Angirases, described as ancestral priestly figures, burst a fortress or mountain, find day and light, and the note explains the mountain as a cloud that held rain imprisoned.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 19.J THE RIGVEDA, 23 / TS ERO / HYMN 39.) THE RIGVEDA, BS / HYMN 41) THE RIGVEDA. B7; lines 6135-6305 confidence: medium
Matarisvan stirs Agni; Agni grows bright in every house, and the note says Matarisvan brought Agni to Bhrigu.
Matarisvan is said to have stirred Agni, the note says he brought Agni to Bhrigu, and Agni is bright in every house.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 19.J THE RIGVEDA, 23 / TS ERO / HYMN 39.) THE RIGVEDA, BS / HYMN 41) THE RIGVEDA. B7; lines 6720-6899 confidence: medium
The Angirases kindle fires and find the Pani’s hoarded wealth, cattle, horses, and kine; Atharvan lays paths by sacrifices; the Sun springs up as guardian of the Law; Usana drives kine; offerings honor Yama’s deathless birth. The note identifies the Pani as an illiberal demon withholding rain.
Atharvan is linked with first obtaining fire and offering Soma and prayers, laying paths by sacrifices; the Angirases kindle fires and gain vital power; the Sun springs up as guardian of Law.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 40.) THE RIGVEDA. B09 / HYMN 41.) PHE RIGVEDA, B11 / BOOK THE THIRD. / HYMN 1) THE RIGVEDA. B17; lines 20277-20448 confidence: medium
The gods created Agni with inventive thought; a note describes Agni as bounty of the Bhrigus received from Matarisvan and given to other men. Men trim sacred grass, raise ladles, and set Agni before them in sacrifice.
The note on the Bhrigus says they received Agni from Matarisvan and bestowed him on other men; another verse says one of Agni’s three splendours was given to man.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 40.) THE RIGVEDA. B09 / HYMN 41.) PHE RIGVEDA, B11 / BOOK THE THIRD. / HYMN 1) THE RIGVEDA. B17; lines 21124-21346 confidence: medium
Notes identify the “unerring Ones” as the gods who followed and found fugitive Agni, and Matarisvan as the divine or semi-divine being who brought Agni to men.
A note identifies Matarisvan as the being who brought Agni to men.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 41, THE RIQVEDA. 45) / RYMN 90.) THE RIGVEDA. 85 / RENE OCENEET / BOOK THE EIGHTH.; lines 51527-51722 confidence: medium
The Asvins, favouring Manu, 'ploughed the first harvest in the sky'; the note explains this as teaching men by example and quotes a parallel on ploughing, sowing barley, and milking out food for men.
The Asvins are said to have ploughed the first harvest in the sky for Manu, and the note explains this as teaching men ploughing, sowing, and reaping by example.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 41) THE RIGVEDA. B7 / CAPER / FAIYHN 91.) THE RIGVEDA. 115 / AYMN 92.) THE RIQGVEDA, 119; lines 7738-7865 confidence: medium
Matarisvan brought one from heaven and the Falcon brought the other from the mountain; the note glosses these as Agni or fire from heaven and Soma from the mountain or cloud. Strengthened by prayer, Agni and Soma make room for sacrificing.
Matarisvan brings Agni or fire from heaven, and the Falcon brings Soma from the mountain; the divine pair then make room for sacrifice.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 474 THE RIGVEDA, -- B67 / RYMN 50. TUE RIGVEDA. 360 / BYMN 53.) WHE RIGVEDA. 373 / HYMN 58.) HE RIGVEDA, 385; lines 24759-24954 confidence: medium
The Ribhus, Sudhanvan's Sons, come to holy rites with wealth and wondrous arts; they form chalices, draw a cow from a hide, make two Bay Steeds, attain divinity, and win everlasting life by sacred service.
The Ribhus use wondrous arts to craft chalices, produce a cow from a hide, and make Bay Steeds; through these powers and holy rites they attain divinity and everlasting life.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 85.) THE RIGVEDA. B51 / AYMN. 87.) - THE RIGVEDA, 5AS / BOOK THE SIXTH. / HYMN 384 HE RIGVEDA. 597; lines 38699-38855 confidence: medium
Indra, craving kine and accompanied by holy-minded comrades, rushes against the mountain, breaks the ridge of Vala, and subdues the Panis; the note identifies the comrades as Angirases and Vala as a demon concealing the cows of the Gods or rays of light.
Indra breaks the never-broken ridge of Vala, subdues the Panis, and the note explains Vala as a demon who concealed the cows of the Gods or rays of light.
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The Hymns of the Rigveda, Complete 2 Volumes RYMN 40. THE RIGVEDA., 181 / HYHN 45.) THE RIGVEDA. 191 / HY MUN 49.) THE RIGVEDA. ; 201 / OE A IT TC LL; lines 56156-56374 confidence: medium
Agni is asked to protect the speakers from a fiercely hating foe, as from billows smiting a ship; to trouble the foe; to aid in winning cattle and wealth; to support them in battle; to favor holy labor; and to assist their company as a fatherlike helper.
Agni and Indra are asked for cattle, wealth, food, and ornaments; Indra gains rice brew; Vishnu brings buffaloes, rice brew, and milk at Indra's sending.
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The Hymns of the Rigveda, Complete 2 Volumes RYMN 97.) PHE RIGVEDA., 363 / HYMN 105.) / BOOK THE TENTH. / THE RIGVEDA., . 887; lines 67033-67225 confidence: medium
Trita/Aptya, urged by Indra, fights with paternal weapons, slays a seven-rayed, three-headed foe, and frees cattle of the Son of Tvashtar; Indra cleaves the foe, smites his three heads, and seizes the cattle.
Trita, urged by Indra, slays a seven-rayed, three-headed foe and frees cattle; Indra also smites the foe’s three heads and seizes the cattle.
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The Hymns of the Rigveda, Complete 2 Volumes SERED / HYMN 64.) LHE RIGVEDA., 478 / HHE HYMNS OF / AY MN 95.) THE RIGVEDA, 527; lines 76303-76457 confidence: low
The Rivers nurture Pururavas and the Gods increase him for battle against the Dasyus. A mortal approaches heavenly nymphs who have laid aside raiment; they flee like a scared snake and show their bodies like swans.
Rivers nurture Pururavas, and the Gods increase him for mighty battle to destroy the Dasyus.
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The Hymns of the Rigveda, Complete 2 Volumes The Hymns of the Rigveda, Complete 2 Volumes / BOOK THE FIRST. / VMN VW THE RIGVEDA., 33 / HYMN 19.J THE RIGVEDA, 23; lines 1626-1791 confidence: medium
The hymn praises the Celestial Race; the Ribhus form horses for Indra, and the note says Ribhu, Vibhvan, and Vaja gained divinity through good works and became entitled to praise and adoration.
The Ribhus form divine objects and beings, are associated in the note with becoming divine through good works, and win a share in sacrifice with the gods.
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The Hymns of the Rigveda, Complete 2 Volumes THE RIGVEDA., . 887 / 11 And those two'dogs .¢ thine, Yama, the watchers, four-eyed, / HYMN 15.) ZHE RIGVEDA. 401 / YYMN 18. THE RIGVEDA., 407; lines 68512-68688 confidence: medium
Agni is skilled in lore, brought to life by Atharvan, Vivasvin’s envoy, Yama’s well-loved friend, adored at sacrifices, giver of treasures, butter-faced, flame-spreading, and bull-like toward the Sisters.
Hymn XXI says Atharvan brought Agni to life, and the translator note says Atharvan was the priest first to obtain fire and offer Soma and prayers.
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The Hymns of the Rigveda, Complete 2 Volumes THE RIGVEDA., . 887 / 11 And those two'dogs .¢ thine, Yama, the watchers, four-eyed, / HYMN 15.) ZHE RIGVEDA. 401 / YYMN 18. THE RIGVEDA., 407; lines 69395-69570 confidence: medium
The swift pair is roused by clear laudation and compared to a young bird on a tree; Indra is called herald-priest, earth's guardian, friend of men, and best of heroes; the note identifies the swift pair as the Asvins.
Indra is called guardian, friend, hero, conqueror, chariot-rider, and the one who freed the Waters from confinement or imprecation.
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The Hymns of the Rigveda, Complete 2 Volumes YMN 87.) THE RIGVEDA. 435 / AYMN 46.) THE RIQGVEDA. 447 / SERED / HYMN 64.) LHE RIGVEDA., 478; lines 73597-73752 confidence: medium
Indra, with friends and magic powers, assails the Dasyu and casts away "the gloomy mists, the darkness."
Indra assails Dasyu, casts away mists and darkness, smites Namuchi, and makes pleasant God-ward paths for humans.
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The Laws of Manu (Sacred Books of the East, Vol. 25) INTRODUCTION. XXIX / XXX LAWS OF MANU. / XXXI 1 LAWS OF MANU. / XXXIV LAWS OF MANU.; lines 1429-1474 confidence: medium
The passage says Manu is mentioned as authority and describes the mythical Manu as father of mankind, founder of social and moral order, and first teacher or revealer of religious rites and legal maxims.
Manu is described as father of mankind, first progenitor of men, founder of social and moral order, and first teacher or revealer of rites and legal maxims.
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The Laws of Manu (Sacred Books of the East, Vol. 25) INTRODUCTION. XXXV11 / XXXV111 LAWS OF MANU. / INTRODUCTION. XXXIX / INTRODUCTION. 1; lines 2733-2843 confidence: high
The passage says early belief probably held that Manu first settled Dharma and that conceptions made him founder of the world's moral and social order.
Manu is described as first settling Dharma, revealing law, and founding the moral and social order of the world.
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The Laws of Manu (Sacred Books of the East, Vol. 25) INTRODUCTION. XXXV11 / XXXV111 LAWS OF MANU. / INTRODUCTION. XXXIX / INTRODUCTION. 1; lines 2733-2843 confidence: medium
The passage says early belief probably held that Manu first settled Dharma and that conceptions made him founder of the world's moral and social order.
The cited verse calls Manu the offspring of the Self-existent, while the passage also presents him as founder of moral and social order and father of mankind.
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The Laws of Manu (Sacred Books of the East, Vol. 25) INTRODUCTION. XXXV11 / XXXV111 LAWS OF MANU. / INTRODUCTION. XXXIX / INTRODUCTION. 1; lines 2845-2931 confidence: high
A Manu who composed a treatise on sacred law would receive divine honors; identifying the Sutra author with the father of mankind raised the Manu-smriti to paramount authority on sacred law.
The passage explicitly describes Manu as father of mankind, first man and progenitor, half-divine and half-human, assistant in creation, and founder of moral and social order.
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The Laws of Manu (Sacred Books of the East, Vol. 25) XIV LAWS OF MANU. / INTRODUCTION. XV / XVI LAWS OF MANU. / INTRODUCTION. XVU; lines 621-666 confidence: medium
The Nārada-smṛti vulgate is described as saying that the author was Manu Prajāpati and that Nārada and Sumati, son of Bhṛgu, summarized the work.
The passage explicitly says the material may support a general belief that Manu was the first lawgiver of India, and it discusses accounts attributing or transmitting law through Manu.
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The Laws of Manu (Sacred Books of the East, Vol. 25) XXXVI LAWS OF MANU. / INTRODUCTION. XXXV11 / XXXV111 LAWS OF MANU. / INTRODUCTION. XXXIX; lines 2477-2578 confidence: medium
The author says the choice of the Manava Dharma-sutra and the high veneration of the Manu-smriti are due to myths that clustered around Manu's name and were increasingly systematized over time.
Manu or Manus is described as the eponymous figure of the human race and as central to myths that support the veneration of the Manu-smriti.
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The Laws of Manu (Sacred Books of the East, Vol. 25) XXXVI LAWS OF MANU. / INTRODUCTION. XXXV11 / XXXV111 LAWS OF MANU. / INTRODUCTION. XXXIX; lines 2581-2680 confidence: high
As father of mankind, Manu is described as founder of social and moral order, ruler of men, Rishi to whom sacred texts were revealed, inventor of sacrificial rites, and author of legal maxims.
Manu is described as founder of social and moral order, Rishi, inventor of sacrificial rites, author of legal maxims, kindler of sacred fire, and revealer of funeral sacrifice.
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The Laws of Manu (Sacred Books of the East, Vol. 25) XXXVI LAWS OF MANU. / INTRODUCTION. XXXV11 / XXXV111 LAWS OF MANU. / INTRODUCTION. XXXIX; lines 2683-2730 confidence: high
The passage connects Manu, offspring of the Sun, with the epithet Sraddha-deva, his role as inventor of sacrifices, and the ancient myth making him father of Ida.
Manu is explicitly associated with being inventor of sacrifices and inventor of Sraddhas, rites that concern humans.
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The Laws of Manu (Sacred Books of the East, Vol. 25) XXXVI LAWS OF MANU. / INTRODUCTION. XXXV11 / XXXV111 LAWS OF MANU. / INTRODUCTION. XXXIX; lines 2683-2730 confidence: high
The passage reports that a named Upanishadic work was revealed by Brahma to Prajapati, by Prajapati to Manu, and by Manu to mankind, and interprets this as evidence that Vedic schools attributed broader teaching to Manu.
The passage reports a chain of revelation from Brahma to Prajapati to Manu to mankind and states that ancient Vedic schools believed Manu taught more than a few verses and hymns.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CC / SECTION CCI / SECTION CCII / SECTION CCIII; lines 47932-48016 confidence: medium
Kuvalaswa departs with Utanka and his sons; Vishnu fills him with energy; a heavenly voice and celestial omens mark the expedition.
Vishnu fills Kuvalaswa with energy, a heavenly voice predicts his victory, and he kills Dhundhu to relieve the triple world; afterward he receives a heroic name and invincible status.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCLXVII / SECTION CCLXVIII / SECTION CCLXIX / SECTION CCLXX; lines 53352-53435 confidence: medium
Vishnu is identified as Krishna, bearer of conch, discus, and mace, who protects Arjuna in the same chariot; the king of Sindhu is warned that Arjuna is invincible.
Krishna is said to protect Arjuna in the same chariot, making him invincible even against gods.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCLXXII / SECTION CCLXXIII / SECTION CCLXXIV / SECTION CCLXXV; lines 53711-53793 confidence: medium
Rama enters the Dandaka forest after visiting Sarabhanga, lives by the Godavari, becomes involved in hostilities with Khara on account of Surpanakha, and kills fourteen thousand Rakshasas, Khara, and Dushana to protect ascetics and make the sacred forest safe.
Rama kills Khara, Dushana, and fourteen thousand Rakshasas for the protection of ascetics and makes the sacred forest free from danger.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCVI / SECTION CCVII / SECTION CCVIII / SECTION CCIX; lines 19657-19721 confidence: medium
"content with half the kingdom, they removed to Khandavaprastha, which was in unreclaimed desert" and the Pandavas with Krishna "beautified the place and made it a second heaven."
Khandavaprastha is first described as unreclaimed desert, then as beautified by the Pandavas into a second heaven and developed into Indraprastha with gardens and inhabitants.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCXXIV / SECTION CCXXV / SECTION CCXXVI / SECTION CCXXVII; lines 21153-21240 confidence: medium
Arjuna and Krishna say that, furnished with weapons and chariots, they can fight celestials and Asuras, including the thunderbolt-wielder fighting for his Naga friend Takshaka; Arjuna tells Agni to blaze around the forest as he wishes.
After receiving divine weapons, Arjuna and Krishna declare themselves capable of fighting celestials and Asuras and aiding Agni's task.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CII / SECTION CIII / SECTION CIV / SECTION CV; lines 38776-38822 confidence: medium
The gods with Indra are amazed, praise the saint as protector, providence for men, and creator of worlds, say the universe may be saved from havoc by his favor, and celestial music and blossoms accompany his rendering the ocean waterless.
The gods praise the saint as protector and say that by his favor the universe may be saved from havoc; they later say men have attained a mighty blessing by his power.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLII / SECTION CLIII / SECTION CLIV / SECTION CLV; lines 15448-15537 confidence: medium
Vaisampayana says Hidimva, chief of the Rakshasas, descends from a tree toward the Pandavas; his eyes, arms, hair, mouth, cloud-like body, and sharp teeth are described as terrifying.
Hidimva is a cannibal and devourer of human beings; Bhima says that by killing him he will make the forest safe for men.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLX / SECTION CLXI / SECTION CLXII / SECTION CLXIII; lines 16092-16143 confidence: medium
Kunti affirms that Brahmanas should be protected, says her son is dear to her but cannot be killed by the Rakshasa, describes him as powerful and skilled in mantras, and says he has killed mighty Rakshasas before.
Kunti says her son has killed many mighty Rakshasas before and will deliver the food to the Rakshasa while rescuing himself; Bhima agrees to undertake the task.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXIII / SECTION CLXIV / SECTION CLXV / SECTION CLXVI; lines 16278-16323 confidence: medium
Vaka, “huge as a mountain,” dies after being broken on Bhima’s knee; his frightful yells terrify his relatives, who come out with attendants.
Bhima kills Vaka, a cannibal Rakshasa, stops the killing of humans by the regional Rakshasas, and the town later rejoices and commemorates the relief.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXIX / SECTION CLXX / SECTION CLXXI / SECTION CLXXII; lines 44564-44599 confidence: medium
A fragmentary figure associated with Sakra pays homage with joined hands and says the feat is beyond even gods; the speaker has crushed a sky-coursing city incapable of destruction by gods and Asuras.
The passage repeatedly says the speaker's destruction of the sky-coursing city and enemies was a feat gods and Asuras could not achieve.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXLVII / SECTION CLXLVIII / SECTION CLXLIX / SECTION CC; lines 47694-47776 confidence: medium
Vishnu foretells Vrihadaswa of Ikshvaku's race and his son Kuvalaswa; Kuvalaswa will receive yoga power from Vishnu, be urged by Utanka, and slay Dhundhu.
Vishnu foretells a future king of the Ikshvaku line whose son Kuvalaswa will receive yoga power from Vishnu and slay Dhundhu.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXLVIII / SECTION CLXLIX / SECTION CC / SECTION CCI; lines 47779-47844 confidence: medium
Utanka asks the king to slay Dhundhu for the good of the world, saying the triple world will have peace and happiness after the Asura is killed.
Utanka says Vishnu promised that the king who slays Dhundhu will be pervaded by Vishnu's own invincible energy, and the slaying is framed as for the good and peace of the world.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXXIX / SECTION CLXXX / SECTION CLXXXI / SECTION CLXXXII; lines 45462-45545 confidence: medium
The addressees are said to possess knowledge, strength, and celestial vigour, to have come from another world and taken birth for the extermination of the wicked and the purposes of the gods, and to be destined for the supreme region.
The addressed group is said to have come from another world, taken birth in this one, and to act for the gods' purposes and the extermination of the wicked.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXXV / SECTION CLXXVI / SECTION CLXXVIII / SECTION CLXXIX; lines 17484-17510 confidence: medium
In the twelfth year from conception Asmaka is born, described as a bull amongst men, a royal sage, and founder of Paudanya.
Asmaka is born from the queen after the covenant union and is explicitly described as a royal sage and founder of Paudanya.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXXXVI / SECTION CLXXXVII / SECTION CLXXXVIII / SECTION CLXXXIX; lines 46510-46553 confidence: medium
Commissioned by Time, Kalki takes birth as a Brahmana in Sambhala in an auspicious Brahmana family; he glorifies Vishnu and possesses great energy, intelligence, and prowess.
Kalki is born in an auspicious Brahmana family, commissioned by Time, glorifies Vishnu, is king of kings, and restores order and peace.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION IX / SECTION X / SECTION XI / SECTION XII; lines 30139-30223 confidence: medium
Krishna is said to slay Naraka, obtain his ear-rings, perform the first horse-sacrifice, slay Daityas and Danavas, give Indra sovereignty, and take birth among men.
Krishna defeats Asuras and other foes, grants Indra sovereignty, renders the road to Pragjyotisha safe, and is sought for protection.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LV / SECTION LVI / SECTION LVII / SECTION LVIII; lines 5783-5866 confidence: medium
The snakes are delighted, their fears are allayed, and they ask Astika what good they should do for him because he saved them.
Astika saves the snakes and secures an enduring practice by which people who recite or remember his act are protected from snakes.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LVIII / SECTION LIX / SECTION LX / SECTION LXI; lines 6013-6094 confidence: high
At Ekachakra the Pandavas dwell disguised as Brahmacharins in a Brahmana's house; Bhima encounters and swiftly slays the hungry, mighty, man-eating Rakshasa Vaka, making the citizens safe.
Bhima kills the man-eating Rakshasa Vaka at Ekachakra and makes the citizens safe and free from fear.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXIII / SECTION LXIV / SECTION LXV / SECTION LXVI; lines 6761-6845 confidence: high
Prabhasa’s wife bears Viswakarman, founder of arts, engineer of immortals, maker of ornaments, constructor of celestial cars, and source of human livelihood through inventions.
Viswakarman is called founder of all arts, engineer of the immortals, maker of ornaments and celestial cars, and a source of human livelihood through inventions.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXII / SECTION LXXIII / SECTION LXXIV / SECTION LXXV; lines 8122-8194 confidence: medium
Pururavas first brings three kinds of sacrificial fire from the Gandharva region, brings Urvasi, and has six sons with her.
Pururavas is explicitly said to have first brought the three sacrificial fires from the region of the Gandharvas.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION VIII / SECTION IX / SECTION X / SECTION XI; lines 30029-30109 confidence: medium
Bhima whirls the Rakshasa, binds him with his arms, exhausts him, presses his neck, says he will go to Yama’s mansions, and leaves him dead.
Bhima kills Kirmira, and the narrative says the forest is rid of its pest or annoyance and becomes peaceful for the heroes.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XCII / SECTION XCIII / SECTION XCIV / SECTION XCV; lines 10023-10106 confidence: medium
Duryodhana’s efforts against the Pandavas fail; Dhritarashtra deceptively sends them to Varanavata, where an attempt to burn them fails through Vidura’s warning; the Pandavas then slay Hidimva and Vaka, go to Panchala, and obtain Draupadi.
After the failed burning attempt, the Pandavas slay Hidimva and Vaka.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XCII / SECTION XCIII / SECTION XCIV / SECTION XCV; lines 9992-10021 confidence: medium
"Hasti who founded this city, which has, therefore, been called Hastinapura."
Hasti founds a city that is then called Hastinapura.
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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
Yama prophesies Arjuna's defeat or slaying of Bhishma, Kshatriyas under the son of Bharadwaja, Danavas including Nivatakavachas, Karna, and incarnate portions of celestials, Danavas, and Rakshasas; the slain will attain regions according to their acts.
Yama prophesies Arjuna's defeat and slaying of many beings, says the slain will attain regions according to their acts, and says Arjuna will with Vishnu lighten the burden of the earth.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXXVII / SECTION CXXVIII / SECTION CXXIX / SECTION CXXX; lines 17149-17179 confidence: medium
As a child, Krishna slays Putana and two Asuras in bird form, and holds up Govardhana on his little finger to protect kine from continuous rain.
Krishna lifts Govardhana on his little finger to protect kine from continuous rain.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LVI / SECTION LVII / SECTION LVIII / SECTION LIX; lines 43328-43385 confidence: high
Rama slew fourteen thousand Rakshasas in Janasthana to protect ascetics.
Rama kills Rakshasas that threaten ascetics and later kills Rakshasas obstructing offerings to Pitris and worship of the gods.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXVI / SECTION LXVII / SECTION LXVIII / SECTION LXIX; lines 43765-43846 confidence: medium
Trees, mountains, gods, Asuras, humans, snakes, seven Rishis, and Yakshas milk the Earth with distinct calves, milkers, vessels, and resulting milk such as buds, gems and herbs, strength, wine, crops, poison, Vedas, and disappearance at will.
Human beings milk the Earth for cultivation and crops, with Manu as calf and Prithu as milker.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION VIII / SECTION IX / SECTION X / SECTION XI; lines 39025-39110 confidence: medium
Krishna as a child slew Hayaraja near the Yamuna and slew a Danava in bull form who had risen like Death against the cattle.
Krishna slays a bull-form Danava threatening cattle and multiple Asuras or terror-bringing beings.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XLV / SECTION XLVI / SECTION XLVII / SECTION XLVIII; lines 10994-11077 confidence: medium
Pragjyotisha is described as a formidable Asura city where Naraka, son of Earth, keeps Aditi's jewelled earrings by force; the gods with Sakra at their head cannot conquer him and employ Kesava for Asura-destruction.
The gods, unable to conquer Naraka, employ Kesava for the destruction of Asuras after recognizing his prowess, weapon, and the object of his birth.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XLV / SECTION XLVI / SECTION XLVII / SECTION XLVIII; lines 11078-11156 confidence: medium
At Nirmochana the hero kills Asuras and Rakshasas; Krishna/Vishnu slays Naraka and Mura, recovers jeweled ear-rings, and returns with fame.
Krishna slays Asuras, Rakshasas, Mura, and Naraka, then recovers jeweled ear-rings and returns famed.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XLVII / SECTION XLVIII / SECTION XLIX / SECTION L; lines 11308-11386 confidence: medium
Bhimasena/Vrikodara is described as unmatched in might, a subduer of kings, and a rescuer from the burning lac house, Hidimva, Jayadratha’s carrying away of Draupadi, and the Varanavata conflagration.
Bhimasena is credited with rescuing the Pandavas from fire, from Hidimva, and from the danger surrounding Jayadratha’s carrying away of Draupadi.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XLVIII / SECTION XLIX / SECTION L / SECTION LI; lines 11389-11474 confidence: medium
Dhritarashtra recalls that Bhima, with Vasudeva’s aid, entered Jarasandha’s innermost apartments and overthrew the mighty lord of Magadha, who had subjugated and oppressed the goddess Earth.
Bhima is recalled as having overthrown Jarasandha, who had brought the goddess Earth under subjection and oppressed her.
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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
Narayana takes birth as the rishi Vadavamukha for the world's good, practices austerities on Meru, and summons the Ocean, which disobeys.
Narayana is said to take birth as the rishi Vadavamukha for doing good to the world, and this form explains the ocean's salty water.
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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 62527-62610 confidence: low
The speaker says he tills Earth as a large plough-share of black iron, is called Krishna because his complexion is black, and has united Earth with Water, Space with Mind, and Wind with Light.
The speaker says he tills Earth while assuming the form of a large plough-share of black iron.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXLIII / SECTION CCCXLIV / SECTION CCCXLV / SECTION CCCXLVI; lines 63031-63091 confidence: medium
The deity acts from a desire to establish rules of conduct for the denizens of the three worlds.
The Lord performs the rite with the desire to establish rules of conduct for denizens of the three worlds.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXXXVII / SECTION CCCXXXVIII / SECTION CCCXXXIX / SECTION CCCXL; lines 61453-61533 confidence: medium
Narayana says he will be born as Rama son of Dasaratha; Ekata and Dwita will be born as apes with powerful descendants who become his allies; he will slay Ravana with his children and followers.
Narayana describes slaying Ravana, Kansa, Danavas, Asuras, and Kshatriyas for the business of the deities and the good of the world, including lightening Earth's burden.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCVII / SECTION CCVIII / SECTION CCIX / SECTION CCX; lines 45093-45176 confidence: medium
The Self-born first acquired the Vedas; Vrihaspati acquired the Angas, Sukra morality, Narada music, Bharadwaja arms, Gargya celestial Rishi history, Atri's son medicine, and other Rishis other sciences.
Named sages and teachers are credited with first acquiring major disciplines such as Angas, morality, music, arms, history, and medicine.
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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 40807-40819 confidence: medium
Prithu first created the bow; with it, the son of Vena governed virtuously and milked the earth of abundant crops and grain.
Prithu is named as the first creator of the bow and as the ruler who milked the earth of crops and grain in profusion.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION LVI / SECTION LVII / SECTION LVIII / SECTION LIX; lines 29900-29983 confidence: high
The earth had been uneven; Prithu levels the terrestrial surface, removing rocks and rocky masses with the horn of his bow, and hills and mountains become enlarged.
Prithu levels the previously uneven terrestrial surface and removes rocks with the horn of his bow.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION LVI / SECTION LVII / SECTION LVIII / SECTION LIX; lines 29984-30045 confidence: medium
Vena's son brings millions into life; his reign lacks decrepitude, famine, calamity, disease, and fear from reptiles or thieves.
Prithu's rule removes fear and calamity, makes waters and mountains yield, draws crops from earth, and spreads virtue through the sceptre.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION LXI / SECTION LXII / SECTION LXIII / SECTION LXIV; lines 30473-30508 confidence: medium
Vishnu, acting according to Kshatriya duties, “suppressed and destroyed his foes” and gave relief to gods and Rishis.
Vishnu’s destruction and subjugation of Asuras prevents destruction of Brahmanas and duties and revives eternal duties through Kshatriya action.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION LXIV / SECTION LXV / SECTION LXVI / SECTION LXVII; lines 30734-30816 confidence: medium
The inhabitants promise Manu a fiftieth of animals and metals, a tenth of grain, selected maidens, military followers, and a fourth part of merit; they ask him to protect them like Kuvera and a deity protecting the deities.
Manu accepts kingship, travels with force, inspires fear, checks wickedness, and sets people to their duties.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8 / BOOK 9; lines 18887-18965 confidence: medium
The Rishis say Samantapanchaka is Brahman's eternal northern altar, where heavenly beings performed a great sacrifice; Kuru cultivated the field for years, hence Kurukshetra.
Kuru's persistent tilling of the field gives Kurukshetra its name and precedes the divine promise attached to deaths there.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CXLIV / SECTION CXLV / SECTION CXLVI / SECTION CXLVII; lines 20745-20828 confidence: medium
Sura begets Vasudeva Anakadundhuvi; Vasudeva has a son named Vasudeva, four-handed, liberal to Brahmanas, and foretold to liberate imprisoned kings after defeating the ruler of the Magadhas.
Vasudeva's son is foretold to free many kings from the prison of the ruler of the Magadhas after vanquishing him.
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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 21034-21077 confidence: high
Vasudeva, while still a child in human form, slays Kansa for the relief of his kinsmen and is praised as an ancient and eternal being and friend to Yudhishthira.
Vasudeva, while a child in human form, slays Kansa for the relief of his kinsmen.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LXXXIII / SECTION LXXXIV / SECTION LXXXV / SECTION LXXXVI; lines 12940-13018 confidence: high
Kumara is described as having six heads, twelve eyes, broad shoulders, twelve arms, and splendor like fire and Aditya; as he lies on heath, gods and Rishis delight and regard the Asura as already slain.
The gods regard the Asura as already slain when they see the child; he is later invested with command of celestial forces and kills Taraka.
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The Markandeya Purana CAKTO CXXV. / CANTO CXXTI- / CANTO CXXTI. / CANTO CXX?II.; lines 35484-35651 confidence: medium
The prince takes the maiden's hand according to ordinance; Tumburu offers the sacrifice; gods and Gandharvas sing, Apsarases dance, clouds drop flowers, and heavenly instruments sound as the prince marries her.
At the wedding the bride is described as becoming the instrument for the agent of the deliverance of the whole world, and the son is repeatedly framed as a future universal monarch and conqueror.
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The Markandeya Purana CANTO LVII. / COUNTRIES AND RACES IN SOUTH INDIA. / CANTO LYIIi / COUNTRIES AND RACES IN SOUTH INDIA.; lines 18319-18422 confidence: medium
In the Surparaka note, Rama Jamadagnya is said to have dwelt in the western country, the river mouth is connected with Rama, and he is said to have built the city Surparaka there.
The editorial note says Rama Jamadagnya dwelt in Surparaka and built the city there.
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The Markandeya Purana Canto XIX. / ARJUNA AND DATTATEKYA. / CANTO XX. / Canto XX.; lines 5988-6080 confidence: medium
The heading summarizes that S'atru-jit's son receives two Naga princes in brahman guise as friends, that they live with him by day and in Rasatala by night, and that he sets out to aid Galava against a Daitya with the wondrous horse Kuvalaya.
The canto heading states that Rita-dhvaja sets out to succour Galava against a Daitya with the aid of the wondrous horse Kuvalaya.
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The Markandeya Purana PRAXSE OP INDIA. / Canto LYIII. / CANTO IiYITI. / CANTO LVIH.; lines 19033-19126 confidence: medium
The Mathura note identifies Mathura as Surasena’s capital and modern Muttra on the Jumna; cites a tradition in which Madhu and Lavana reigned at Madhu-pura and Madhu-vana, Satrughna killed Lavana, cut down Madhu-vana, and built Mathura; and gives later succession traditions involving Bhima, Surasena, Andhaka, Kusa, and Lava.
The Mathura note says Satrughna killed Lavana and then built Mathura after cutting down Madhu-vana.
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The Markandeya Purana THE BEYELOPEMENT OF MANKIND. / CANTO XLIX. / THE DEVELOPEMENT OP MANKIND. / CANTO XLit.; lines 13328-13448 confidence: medium
Brahma devises means of livelihood, the perfection of hands that results from work, and plants that must ripen after ploughing.
Brahma devises livelihood, the effectiveness of hands through work, and plants that ripen after ploughing.
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The Ramayan of Valmiki BOOK I.(6) / OM.(8) / Canto III. The Argument. / Canto IV. The Rhapsodists.; lines 1402-1576 confidence: medium
The recitation opens with Ikshvāku’s sons, their sea-bounded land, holy works from Manu’s days, Sagar who commanded the sea dug out, his sixty thousand sons, and the Ramayan as lessons of duty, love, and gain.
Sagar is said to have commanded the digging out of the sea, and Manu is said to have built and planned Ayodhyā.
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The Ramayan of Valmiki Canto CI. Bharata Questioned. / Canto CIII. The Funeral Libation. / Canto CIV. The Meeting With The Queens. / Canto CIX. The Praises Of Truth.; lines 25042-25178 confidence: low
Sagar performs a frightening solemn rite; his countless sons dig out the sea; Asamanj is banished, and the line continues through Anśumán, Dilípa, Bhagírath, and Kakutstha.
Sagar’s countless sons dig out the sea in obedience to his decree.
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The Ramayan of Valmiki Canto CIX. The Praises Of Truth. / Canto CXI. Counsel To Bharat. / Canto CXII. The Sandals. / Canto CXIX. The Forest.; lines 26143-26234 confidence: medium
The saints warn that fierce monsters around the distant forest feed on human blood and flesh, assume various forms, attack holy saints, and should be chased or destroyed by Ráma.
Hermits describe attacks on holy saints and ask Ráma to chase or destroy the monsters.
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The Ramayan of Valmiki Canto CXIV. Vibhishan Consecrated. / Canto CXVI. The Meeting. / Canto CXIX. Glory To Vishnu. / Canto CXXI. Dasaratha.; lines 56234-56393 confidence: medium
“in Ráma’s form enshrined / The might of Purushottam lay, / The tyrant of the worlds to slay.”
Daśaratha says the might of Purushottam was enshrined in Ráma’s form to slay the tyrant of the worlds, and he calls Ráma supreme and worshipped by gods and sages.
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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
The hermits say Rakshasas kill forest ascetics; corpses lie near tangled paths, and the blood of slaughtered saints has stained Mandakini and Pampa.
Rama accepts the appeal of forest hermits and promises to slay Rakshasas who kill saints and devotees.
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The Ramayan of Valmiki Canto CXXIX. The Meeting With Bharat. / Canto CXXX. The Consecration. / APPENDIX. / CAREY AND MARSHMAN.; lines 57286-57377 confidence: high
Brahman reflects and states that Ravana's boon protected him from Gandharvas, genii, gods, Danu beings, and giants, but Ravana contemptuously omitted humans; therefore he must be killed by a human.
The gods ask Vishnu to become Dasaratha's sons, assume human nature, and kill Ravana because Ravana is invulnerable to gods but not to humans.
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The Ramayan of Valmiki Canto CXXIX. The Meeting With Bharat. / Canto CXXX. The Consecration. / APPENDIX. / CAREY AND MARSHMAN.; lines 57286-57377 confidence: medium
Vishnu tells the gods to abandon fear and promises to kill Ravana with his sons, grandsons, friends, ministers, kin, and allies, then dwell in mortal abodes and rule the earth for a very long span.
Vishnu promises to kill Ravana and then remain among mortals, ruling the earth for a long period.
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The Ramayan of Valmiki Canto CXXVI. Bharat Consoled. / Canto CXXIX. The Meeting With Bharat. / Canto CXXX. The Consecration. / APPENDIX.; lines 57183-57268 confidence: medium
The gods ask Vishṇu, for the good of the universe, to become Daśaratha’s son by dividing himself into four parts in the wombs of the king’s three consorts and to conquer Rávaṇa, who is invulnerable to gods.
Vishṇu agrees to incarnate among humans, kill the cosmic oppressor Rávaṇa, and protect the earth for eleven thousand years; the incarnation is linked to Daśaratha’s royal line.
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The Ramayan of Valmiki Canto CXXX. The Consecration. / APPENDIX. / CAREY AND MARSHMAN. / SCHLEGEL.; lines 57379-57463 confidence: high
Vishnu appears radiant after being contemplated by Brahma; the gods ask him to support them by becoming Dasaratha's son and dividing into four parts in the wombs of the king's consorts.
The gods ask Vishnu to become Dasaratha's son, manifest through the king's consorts, assume human nature, and kill Ravana.
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The Ramayan of Valmiki Canto I. The Hermitage. / Canto V. Sarabhanga. / Canto VIII. The Hermitage. / Canto XI. Agastya.; lines 27563-27702 confidence: medium
Ráma says Agastya once subdued a Deathlike fiend and, with power gained by holy works, made the grove a refuge and defense from oppressors’ violence.
Agastya, acting after the gods’ appeal and in pity for Bráhmans, destroys the demons and the grove is described as a refuge from oppressors.
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The Ramayan of Valmiki Canto I. The Hermitage. / Canto V. Sarabhanga. / Canto VIII. The Hermitage. / Canto XI. Agastya.; lines 27704-27812 confidence: high
Ráma says Agastya killed a deathlike fiend, made the southern realm a refuge free from oppression, put giants to flight, and subdued the giant brood so that no fiend may enter.
Agastya kills a powerful fiend, frees the southern realm from oppression, causes giants to flee or submit, and subdues Vindhya.
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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: medium
Agastya is praised for killing a deathlike fiend, making the southern realm a refuge from oppression, and subduing the giant brood so they cannot mar the peaceful shade.
Agastya kills a fiend, frees the southern realm from oppression, and prevents giants from entering or harming the peaceful place.
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The Ramayan of Valmiki Canto LXXV. The Parle. / Canto LXXVI. Debarred From Heaven. / BOOK II. / Canto I. The Heir Apparent.; lines 9795-9955 confidence: medium
The people praise Rāma’s form and mind, truth, justice, promise-keeping, gentleness, gratitude, knowledge of law, self-control, care for Brahmans, mastery of weapons, and victories with Lakshmaṇ.
Rāma is described as truthful, just, law-abiding, self-controlled, skilled in celestial weapons, victorious in war, and attentive to the welfare of the city.
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The Ramayan of Valmiki Canto V. Sarabhanga. / Canto VIII. The Hermitage. / Canto XI. Agastya. / Canto XII. The Heavenly Bow.; lines 27980-28109 confidence: medium
Agastya says Rama, true to virtue's path, has the power to protect trusting anchorites and defend the hermits who depend on him.
Agastya states that Rama has the strength to defend the hermits who depend on him from his new home.
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The Ramayan of Valmiki Canto V. Sarabhanga. / Canto VIII. The Hermitage. / Canto XI. Agastya. / Canto XII. The Heavenly Bow.; lines 27980-28109 confidence: medium
Agastya says Ráma can protect anchorites and dependent hermits, then gives directions through Madhúka woods, to a northern fig-tree, along a sloping meadow and hill, to Panchavaṭí.
Agastya states that Ráma has the might to protect trusting anchorites and defend the hermits dependent on him from his new home.
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The Ramayan of Valmiki Canto X. Rishyasring Invited. / Canto XI. The Sacrifice Decreed. / Canto XII. The Sacrifice Begun. / Canto XIII. The Sacrifice Finished.; lines 2946-3017 confidence: high
The gods explain that Rávaṇ won Brahmá’s favor through severe penance and was protected from all living things except man, so only a man can kill him.
The gods request that Vishnu take human form because Rávaṇ can be killed only by man, and Vishnu promises to slay him.
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The Ramayan of Valmiki Canto XI. The Sacrifice Decreed. / Canto XII. The Sacrifice Begun. / Canto XIII. The Sacrifice Finished. / Canto XV. The Nectar.; lines 3155-3293 confidence: medium
The gods create thousands of unmatched mighty beings in monkey forms that change at will, eager to kill the fiend; the multitude includes monkey, bear, and highland ape hosts.
The created hosts are described as Ráma's fierce champions and as strongly desiring to kill the fiend.
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The Ramayan of Valmiki Canto XI. The Summons. / Canto XX. The Spies. / Canto XXI. Ocean Threatened. / Canto XXII. Ocean Threatened.; lines 49985-50125 confidence: high
Ocean says Nala, son of Vishvakarma and born among the Vanaras, has inherited celestial art and should build a bridge across the sea.
Nala, inheriting Vishvakarma's celestial art, is identified as able and willing to build a bridge across the deep sea for Rama's host.
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The Ramayan of Valmiki Canto XI. The Summons. / Canto XX. The Spies. / Canto XXI. Ocean Threatened. / Canto XXII. Ocean Threatened.; lines 49985-50125 confidence: medium
Ocean says Nala, son of Viśvakarmá and inheritor of celestial art, should build a bridge across the sea. After Ocean vanishes, Nala says he can lay the bridge because he shares his father’s skill and asks Rāma to command the Vánar hosts to lay foundations.
Nala is identified as Viśvakarmá’s son, inheriting celestial art, and declares his power and will to build a bridge across the deep sea.
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The Ramayan of Valmiki Canto XIX. The Birth Of The Princes. / Canto XXIV. The Spells. / Canto XXV. The Hermitage Of Love. / Canto XXIX. The Celestial Arms.; lines 4527-4679 confidence: medium
The saint tells Raghu’s princely child that he is well pleased and will bestow heavenly arms on him; with them he will conquer foes, even gods, spirits, serpents, and fiends.
Ráma is identified as a royal scion and receives divine weapons able to defeat gods, spirits, serpents, and fiends.
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The Ramayan of Valmiki Canto XXIII. The Omens. / Canto XXIV. The Host In Sight. / Canto XXV. The Battle. / Canto XXVIII. Khara Dismounted.; lines 30274-30458 confidence: medium
Saints led by Agastya say Rama was brought to the forest to kill evil giants and that, after his victory, the saints of Daṇḍak can practice holy tasks.
Saints led by Agastya say Rama was led to the forest to kill the evil giants so the saints of Daṇḍak can continue holy tasks.
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The Ramayan of Valmiki Canto XXIII. The Omens. / Canto XXIV. The Host In Sight. / Canto XXV. The Battle. / Canto XXVIII. Khara Dismounted.; lines 30754-30880 confidence: medium
“Know, twice seven thousand, fierce in might, / Are slain by Ráma in the fight,” followed by the report that Khara and Dúshaṇ are dead and that Ráma freed the saints in Janasthán and Daṇḍak.
Ráma is reported to have slain a large giant host and its leaders and to have freed saints from fear in Janasthán and Daṇḍak.
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The Ramayan of Valmiki Canto XXIII. The Omens. / Canto XXIV. The Host In Sight. / Canto XXV. The Battle. / Canto XXVIII. Khara Dismounted.; lines 30754-30880 confidence: medium
“Know, twice seven thousand, fierce in might, / Are slain by Ráma in the fight,” and Khara and Dūshaṇ are dead.
Rāma is reported to have slain the giant host, killed named leaders, freed saints from dread, and made Janasthān in Daṇḍak safe.
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The Ramayan of Valmiki Canto XXIII. The Omens. / Canto XXIV. The Host In Sight. / Canto XXV. The Battle. / Canto XXVIII. Khara Dismounted.; lines 30975-31147 confidence: medium
The feathered king brings an elephant and tortoise to the tree; when the loaded bough breaks over ascetics, he removes it, carries off the load and prey, and frees the hermits from danger.
The feathered king lifts and removes the dangerous bough to save the ascetics beneath it, and the passage marks joy at freeing the hermits from jeopardy.
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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 5006-5160 confidence: medium
Kuśa, a king of Brahmá’s seed, has four sons by a Vidarbha queen, counsels them that protection is a prince’s duty, and the sons establish or inhabit Kauśámbí, Mahodaya, Dharmáraṇya, and Girivraja.
Kuśa’s four sons each found or inhabit named settlements, linking cities and lands to a royal lineage descended from Brahmá.
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The Ramayan of Valmiki Canto XXXIV. Brahmadatta. / Canto XXXIX. The Sons Of Sagar. / Canto XL. The Cleaving Of The Earth. / Canto XLI. Kapil.; lines 5908-6061 confidence: medium
Bhagírath practices a year of severe austerity; Śiva says he is pleased and will receive the waves of the daughter of the Mountains' King on his head.
Bhagírath's severe penance wins Śiva's help, and Bhagírath leads Gangá to complete the delayed rites for his kin.
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The Ramayan of Valmiki CONTENTS / INVOCATION.(1) / BOOK I.(6) / OM.(8); lines 864-991 confidence: medium
Hermits seek Ráma’s aid against fiends; he is asked to act like a guardian god, cuts Śúrpaṇakhá’s face, and kills Dúshaṇ, a triple-headed monster, and many fiends.
Hermits ask Ráma to destroy fiends harming them, and he kills numerous foes.
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The Ramayan of Valmiki CONTENTS / INVOCATION.(1) / BOOK I.(6) / OM.(8); lines 864-991 confidence: medium
Rama leaves Chitrakuta for Dandaka, kills Viradha, befriends Agastya, gains Indra’s sword, bow, and inexhaustible quivers, and is asked by hermits to protect them from fiends like Indra or a guardian god.
Hermits seek Rama’s aid against fiends, and Rama kills multiple giants and fiends who threaten or avenge themselves against him.
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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 north of Assam was torn asunder, forming a pass, by the War-God Kartikeya and Parasurama.
Kartikeya and Parasurama are credited with tearing a mountain apart and forming a pass.
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The Ramayan of Valmiki H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 62332-62449 confidence: medium
“Manu as a legislator is identified with the Cretan Minos, as progenitor of mankind with the German Mannus”; the note then cites Tacitus on Tuisco and Mannus.
Manu is identified as legislator with Minos and as progenitor of mankind with Mannus.
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The Ramayan of Valmiki H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 63467-63548 confidence: medium
The journey from Ayodhya to Chitrakut is described as known in every step, annually traversed by thousands, and connected with enduring hero worship and living Ramayana legend.
A note describes the Ayodhya-to-Chitrakut journey as annually traversed by thousands and links this continuing practice to hero worship and living Ramayana legend.
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The Ramayan of Valmiki H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 63467-63548 confidence: high
A green hill is described as a holy spot for devotees of Rāma as an incarnation of Vishnu; the neighborhood is called Rāma's country, with headlands, caverns, fruits called Sitaphal, annual visitors, and a barefoot footpath around the hill.
The hill and surrounding region are described as holy to devotees of Rāma as an incarnation of Vishnu, with local features and fruits connected to Rāma and Sita traditions.
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The Ramayan of Valmiki HIPPOLYTE FAUCHE. / ADDITIONAL NOTES. / H. H. WILSON. / THE SUPPLIANT DOVE.; lines 58747-58884 confidence: low
In a kingless realm with robbers, sages rub King Vena’s thigh to produce a son. A dark, dwarfish being emerges, asks what to do, is told to sit down, and is named Nishada; his descendants inhabit the Vindhya mountain.
Nishada is produced from Vena’s thigh and becomes the named ancestor of the Nishadas.
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The Ramayan of Valmiki HIPPOLYTE FAUCHE. / ADDITIONAL NOTES. / H. H. WILSON. / THE SUPPLIANT DOVE.; lines 59299-59388 confidence: high
The passage reports a Hindu literal interpretation that Ráma is Vishnu incarnate to destroy Rávana, and that he permits his wife’s capture to deliver gods and Bráhmans from the Rákshasa.
The passage reports that Ráma is Vishnu incarnate for destroying Rávana and delivering gods, Bráhmans, and the world from the Rákshasa.
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The Ramayan of Valmiki HIPPOLYTE FAUCHE. / ADDITIONAL NOTES. / H. H. WILSON. / THE SUPPLIANT DOVE.; lines 59299-59388 confidence: high
The note explains Vanar as a frequent name for Rama’s monkeys, gives a derivation from vana meaning wood, and interprets the Vanars as fierce woodland tribes or combatants.
The Vanars are described as Rama’s monkey army, forest combatants, and progeny of the gods, assembled by Rama for the campaign against Ravana.
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The Ramayan of Valmiki HIPPOLYTE FAUCHE. / ADDITIONAL NOTES. / H. H. WILSON. / THE SUPPLIANT DOVE.; lines 59299-59388 confidence: high
The note summarizes a literal Hindu interpretation: Rama is Vishnu incarnate to destroy Ravana, his wife is captured, the gods and Brahmans are delivered, god-born monkeys are assembled, and Lanka is attacked.
The note states that Rama’s wife is captured by Ravana and that Rama, Vishnu incarnate, leads an army to Lanka, destroys Ravana, delivers the world, and avenges his wrongs.
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The Ramayan of Valmiki HIPPOLYTE FAUCHE. / ADDITIONAL NOTES. / H. H. WILSON. / THE SUPPLIANT DOVE.; lines 60016-60062 confidence: low
Weber’s quoted opinion reads the Rámáyan as allegorical: Sítá is the plough-furrow, Ráma is connected with the plough, and the pair represent agriculture introduced southward; the Rákshases are demons and giants.
Weber’s reported interpretation treats Sítá as the furrow and Ráma as connected with the plough, together representing agriculture introduced to southern regions.
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The Ramayan of Valmiki HIPPOLYTE FAUCHE. / ADDITIONAL NOTES. / H. H. WILSON. / THE SUPPLIANT DOVE.; lines 60016-60062 confidence: low
Weber is quoted as arguing that the Rāmāyaṇ is allegorical: Sītā signifies the plough-furrow, Rāma is asserted to be bearer of the plough, the pair represent agriculture introduced south by the Kosalas, and the Rākshases are demons and giants with little human about them.
Weber’s quoted view interprets Sītā as the furrow, Rāma as bearer of the plough, and the two as representing agriculture introduced to southern India by the Kosalas.
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The Rámáyan of Válmíki, translated into English verse Canto CXXIX. The Meeting With Bharat. / Canto CXXX. The Consecration. / APPENDIX. / CAREY AND MARSHMAN.; lines 57284-57375 confidence: medium
Vishnu arrives in splendor, bearing conch, discus, and mace, wearing saffron clothing and golden armlets, mounted on Vinateya’s bird. The gods praise him as defender of afflicted beings and ask for protection.
The gods ask Vishnu, defender of afflicted beings, to assume human nature and kill Ravana, described as a grave pest of the world.
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The Rámáyan of Válmíki, translated into English verse Canto CXXVI. Bharat Consoled. / Canto CXXIX. The Meeting With Bharat. / Canto CXXX. The Consecration. / APPENDIX.; lines 57181-57266 confidence: medium
The celestials ask Vishṇu to become Daśaratha’s son, divide into four parts in the wombs of the king’s three consorts, become man, and conquer Rávaṇa.
The celestials seek Vishṇu as their refuge and ask him to become man to destroy Rávaṇa; Vishṇu promises to kill him and protect the earth.
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The Rámáyan of Válmíki, translated into English verse Canto CXXX. The Consecration. / APPENDIX. / CAREY AND MARSHMAN. / SCHLEGEL.; lines 57377-57461 confidence: medium
The gods rejoice at Brahma’s words, and Vishnu appears radiant with immense light, having been thought of by Brahma as fit to extirpate Ravana.
Vishnu is asked to assume human nature and destroy Ravana, who is harming beings and disturbing sacrifices and worlds.
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The Rámáyan of Válmíki, translated into English verse Canto I. The Hermitage. / Canto V. Sarabhanga. / Canto VIII. The Hermitage. / Canto XI. Agastya.; lines 27702-27810 confidence: high
Rāma says Agastya killed a deathlike fiend out of pity for suffering creatures, made the southern realm a refuge free from oppression, drove off giants, subdued the giant brood, and barred fiends from entry.
Agastya is credited with killing a deathlike fiend, making the southern realm a refuge, preventing fiendish entry, and giving the region lasting fame.
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The Rámáyan of Válmíki, translated into English verse Canto LVIII. Trisanku Cursed. / Canto LIX. The Sons Of Vasishtha. / Canto LXI. Sunahsepha. / Canto LXVII. The Breaking Of The Bow.; lines 8461-8631 confidence: medium
Janak says the bow has been treasured by his race and has baffled kings, titans, fiends, gods, spirits, heavenly minstrels, bards, and snakes; he asks what human can draw, string, or lift it.
Janak says the bow baffles kings and superhuman beings, while Ráma easily raises and breaks it.
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The Rámáyan of Válmíki, translated into English verse Canto V. Sarabhanga. / Canto VIII. The Hermitage. / Canto XI. Agastya. / Canto XII. The Heavenly Bow.; lines 27978-28107 confidence: medium
Agastya names Panchavaṭí four leagues away, describes its deer, fruit, water-brooks, shade, and nearby Godávarí, instructs Ráma to build a cottage there, and says he can protect anchorites and hermits.
Agastya states that Ráma has the might to screen each trusting anchorite and defend the hermits who depend on him.
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The Rámáyan of Válmíki, translated into English verse Canto V. Sarabhanga. / Canto VIII. The Hermitage. / Canto XI. Agastya. / Canto XII. The Heavenly Bow.; lines 28109-28284 confidence: medium
Ráma proceeds through the wood with Lakshmaṇ and strong Jaṭāyus, aiming to free the pleasant shades from fear and slay the giant brood.
Ráma proceeds through the wood to free the pleasant shades from fear and slay the giant brood.
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The Rámáyan of Válmíki, translated into English verse Canto X. Rishyasring Invited. / Canto XI. The Sacrifice Decreed. / Canto XII. The Sacrifice Begun. / Canto XIII. The Sacrifice Finished.; lines 2944-3015 confidence: high
The gods state that Daśaratha has slain the sacrificial steed seeking sons, ask the Lord to be born through his three queens, divided in four, and to take man's nature to slay Rávaṇ, who oppresses heavenly and ascetic beings.
Rávaṇ is described as oppressing the three worlds and divine or ascetic beings; Vishṇu promises to kill him and reign as a human king guarding the earth.
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The Rámáyan of Válmíki, translated into English verse Canto XI. The Summons. / Canto XX. The Spies. / Canto XXI. Ocean Threatened. / Canto XXII. Ocean Threatened.; lines 49983-50123 confidence: medium
Ocean tells Ráma that Nala, son of Viśvakarmá and born among the Vánars, inherits celestial art and should build a bridge across the sea.
Ocean identifies Nala, son of Viśvakarmá, as divinely taught and skilled to build a bridge across the sea; Nala confirms his inherited power and asks for foundations to be laid.
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The Rámáyan of Válmíki, translated into English verse Canto XII. The Sacrifice Begun. / Canto XIII. The Sacrifice Finished. / Canto XV. The Nectar. / Canto XIX. The Birth Of The Princes.; lines 3508-3646 confidence: medium
The passage dates Ráma’s birth after a glorious rite and under celestial signs; Kauśalyá bears Ráma, who is described as heavenly marked, half of Vishnu’s vigour, destined to destroy Rávaṇ and help the worlds.
Ráma is explicitly said to have come to destroy Rávaṇ and help the forlorn worlds.
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The Rámáyan of Válmíki, translated into English verse Canto XL. The Cleaving Of The Earth. / Canto XLI. Kapil. / Canto XLV. The Quest Of The Amrit. / Canto XLVII. Sumati.; lines 6394-6570 confidence: medium
Sumati comes with priest and lords to greet Viśvámitra, bows with joined hands and inclined head, and declares himself blessed by the sage’s visit.
Sumati honors Viśvámitra and asks about the armed heroic youths, who are reported to have stayed with the sage and slain demons.
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The Rámáyan of Válmíki, translated into English verse Canto XLI. Kapil. / Canto XLV. The Quest Of The Amrit. / Canto XLVII. Sumati. / Canto L. Janak.; lines 6651-6820 confidence: medium
Viśvāmitra tells Janak the youths are sons of Daśaratha, traveled with him, stayed in the hermitage, killed demons, saw Ahalyā freed from taint, met her saintly husband, and came to know the famous bow's virtue.
Viśvāmitra states that the sons of Daśaratha stayed in the hermitage and dealt slaughter to demons.
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The Rámáyan of Válmíki, translated into English verse Canto XXIII. The Omens. / Canto XXIV. The Host In Sight. / Canto XXV. The Battle. / Canto XXVIII. Khara Dismounted.; lines 30097-30270 confidence: medium
After cutting the mace, Ráma says Khara’s strength and pride are cast down, promises to take his life as Garuḍ seized the divine juice, and predicts Khara’s bloodied corpse on the earth.
Ráma’s threatened destruction of Khara and expulsion of giants is said to make Daṇḍak forest safe again for devotees and hermits.
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The Rámáyan of Válmíki, translated into English verse Canto XXIII. The Omens. / Canto XXIV. The Host In Sight. / Canto XXV. The Battle. / Canto XXVIII. Khara Dismounted.; lines 30272-30456 confidence: high
In less than three hours, Ráma’s arrows overthrow fourteen thousand shape-changing fiends, with Triśirás, Dúshaṇ, and Khara; bards praise the deed and compare his firmness to Vishṇu’s.
Ráma is said to have slain fourteen thousand fiends able to change their shapes, and the saints state that this victory allows ascetics in Daṇḍaka to pursue holy tasks.
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The Rámáyan of Válmíki, translated into English verse Canto XXIII. The Omens. / Canto XXIV. The Host In Sight. / Canto XXV. The Battle. / Canto XXVIII. Khara Dismounted.; lines 30752-30878 confidence: medium
Ráma is said to have slain fourteen thousand giants, killed Khara and Dúshaṇ, freed saints from fear, and made Janasthán and Daṇḍak safe.
Ráma is reported to have slain the giant host, killed its leaders, freed saints from fear, and made Janasthán and Daṇḍak safe as an asylum.
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The Rámáyan of Válmíki, translated into English verse CAREY AND MARSHMAN. / SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE.; lines 57837-57894 confidence: medium
Time says Brahmá sent him and recounts that Ráma, identified with Vishṇu, slept on the ocean after destroying worlds, formed Brahmá from a lotus springing from his navel, assumed the Preserver function, was born as Aditi’s son, and determined to deliver mankind by destroying Rávaṇa.
Time says Ráma assumed the function of Preserver, was born as Aditi’s son, and determined to deliver mankind by destroying Rávaṇa.
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The Rámáyan of Válmíki, translated into English verse CONTENTS / INVOCATION.(1) / BOOK I.(6) / OM.(8); lines 862-989 confidence: medium
Agastya’s counsel is followed by Ráma gaining a sword, Indra’s bow, and inexhaustible quivers; hermits seek his protection from fiends.
Hermits ask Ráma to act as guardian and destroy fiends who afflict them; he repeatedly slays monstrous opponents.
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The Rámáyan of Válmíki, translated into English verse H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 61973-62088 confidence: medium
Nárada is called a divine saint, son of Brahmá, messenger of the Gods, skilled musician, inventor of the víṇá, and strongly resembling Hermes or Mercury.
Nárada is called the Gods’ messenger, a musician of exquisite skill, and inventor of the víṇá.
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The Rámáyan of Válmíki, translated into English verse H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 62330-62447 confidence: medium
“Manu as a legislator is identified with the Cretan Minos, as progenitor of mankind with the German Mannus”; the Tacitus citation names earth-born Tuisco and his son Mannus as origins/founders.
The passage presents Manu as both a legislator and progenitor and directly compares him with Minos and Mannus in those functions.
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The Rámáyan of Válmíki, translated into English verse H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 62330-62447 confidence: medium
“Manu as a legislator is identified with the Cretan Minos, as progenitor of mankind with the German Mannus”; the Tacitus citation names earth-born Tuisco and his son Mannus as origins/founders.
The cited Tacitus text describes Tuisco as a god sprung from earth and Mannus as his son and as the origin or founder of the people.
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The Rámáyan of Válmíki, translated into English verse HIPPOLYTE FAUCHE. / ADDITIONAL NOTES. / H. H. WILSON. / THE SUPPLIANT DOVE.; lines 59297-59386 confidence: high
Under the heading Ráma’s Alliance With Sugríva, the note reports a Hindu literal interpretation that Ráma is Vishnu incarnate for the purpose of destroying the demon Rávana.
The reported literal interpretation says Ráma is Vishnu incarnate to destroy Rávana and deliver the world from the tyrant Rákshasa.
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The Rámáyan of Válmíki, translated into English verse HIPPOLYTE FAUCHE. / ADDITIONAL NOTES. / H. H. WILSON. / THE SUPPLIANT DOVE.; lines 59724-59840 confidence: medium
Agastya is described as a Vedic hymn author associated in tradition with southern brahmanical settlements, expelling Rákshases, protecting ascetics, and ruling or conquering the south.
The note credits Agastya with directing southern settlements, expelling Rákshases, protecting solitary ascetics, and being remembered as conqueror and ruler of the southern country.
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The Rámáyan of Válmíki, translated into English verse HIPPOLYTE FAUCHE. / ADDITIONAL NOTES. / H. H. WILSON. / THE SUPPLIANT DOVE.; lines 59934-60012 confidence: medium
The gods say Ráma assumed human form to kill Rávaṇa, completed their imposed task, and is now told to go to paradise.
The gods say Ráma assumed the form of a man to kill Rávaṇa and complete the task imposed by them.
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The Rámáyan of Válmíki, translated into English verse The Rámáyan of Válmíki, translated into English verse / CONTENTS; lines 474-656 confidence: high
Appendix and note headings include “Rávan Doomed,” “Indra,” “Vishnu,” “Siva,” “Apsarases,” “Vishnu’s Incarnation As Ráma,” and “Kusa and Lava.”
An additional note heading explicitly states “Vishnu’s Incarnation As Ráma.”
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) THE 5VETA5VATARA-UPANISHAD. / INTRODUCTION. XXXIU / INTRODUCTION. XXXV / INTRODUCTION. XXXIX; lines 1521-1633 confidence: medium
The passage says it would be natural to assign Sāṃkhya authorship to Hiranyagarbha or Brahman Svayambhu, to choose the name Kapila for Hiranyagarbha, and to represent Kapila as transmitting knowledge to Asuri and Asuri to Pañcasikha.
The passage discusses Kapila and Hiranyagarbha as attributed founders, inspirers, or teachers of Sāṃkhya, including later representations of Kapila as a sage or divine portion.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) ASHTAKA IV, ADHYAYA 1, VARGA 5. / NOTES: / MANDALA V, HYMN I4. 397 / NOTES:; lines 18952-18989 confidence: medium
“as to the sun, it may be said of both gods ... that they have acquired it for mankind.”
The note says Agni and Indra may each be said to have acquired the sun for mankind.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) NOG ES, / MANDALA I, HYMN 96. : II9Q / MANDALA I, HYMN 96. / ASHTAKA I, ADHYAYA 7, VARGA 3-4.; lines 5984-6049 confidence: low
Matarisvan is described as lord of prosperity, finder of a path for offspring, finder of the sun, shepherd of clans, and begetter of the two worlds.
Matarisvan finds a path for offspring, finds the sun, and is shepherd of the clans.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) NOLES: / MANDALA I, HYMN 3I. 25 / MANDALA I, HYMN 31. 2:7 / MANDALA I, HYMN 36. 22; lines 1910-1943 confidence: medium
"Manu has established thee, O Agni, as a light for all people"; Agni is also described as shining with Kazva, born from A’zta, grown strong, and worshipped by human races.
Manu is said to have established Agni as a light for all people, and human races worship Agni.
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roman
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Aeneidos Aeneidos / PUBLI VERGILI MARONIS / AENEIDOS / LIBER I; lines 205-309 confidence: medium
Aeneas takes Achates' bow and arrows, kills seven great deer to match the seven ships, returns to harbor, divides the prey among all, and distributes wine given by Acestes.
Aeneas hunts enough deer for the ships, distributes food and wine, speaks encouragement, and outwardly shows hope while inwardly suppressing grief.
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Fasti JUNIUS. LIB. VI. / P. OVIDII NASONIS FASTORUM / LIBER I. / LIBER II.; lines 3114-3242 confidence: medium
The passage introduces naked Luperci and rites of two-horned Faunus, asks the Muses for their origin, describes Arcadian worship of Pan as herd guardian, and says Evander brought rustic divine powers and Pelasgian rites to Latium.
Evander is said to bring rustic divine powers, and the passage states that rites carried by Pelasgians are now honored in Latium.
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Fasti LIBER I. / LIBER II. / NOTES: / LIBER III.; lines 4613-4739 confidence: high
When the brothers hear their lineage, their father’s identity raises their spirits; Amulius falls pierced by the sword of Romulus, and kingdoms are restored to the aged grandfather.
After learning their lineage, the brothers overthrow Amulius, restore the grandfather’s rule, and found the city walls.
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Fasti LIBER I. / LIBER II. / NOTES: / LIBER III.; lines 5335-5430 confidence: medium
Liba are made for the god because he delights in sweet juices, and honey is said to have been discovered by Bacchus.
Bacchus gathers bees into a hollow tree and is said to have discovered honey, which grounds later offerings.
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Fasti LIBER II. / NOTES: / LIBER III. / NOTES:; lines 5512-5646 confidence: high
“The woodpecker, as well as the wolf, was sacred to Mars… the woodpecker also contributed to nourish the exposed babes.”
The notes refer to exposed babes, the wolf and woodpecker sacred to Mars, the woodpecker nourishing the babes, and Larentia as nurse of Romulus and Remus, who are connected with the founders of Rome.
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Fasti LIBER II. / NOTES: / LIBER III. / NOTES:; lines 6279-6430 confidence: medium
The Trojans and Aborigines are said to become Latins; Aeneas is associated with the Penates that he brought from Troy.
Aeneas is linked with Trojans and Aborigines becoming Latins and with the Penates brought from Troy.
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Fasti LIBER II. / NOTES: / LIBER III. / NOTES:; lines 6571-6682 confidence: medium
Argean sacred places are distributed in twenty-seven city parts and are explained as named from Argive leaders who came to Rome with Hercules and settled in Saturnia; an editor suggests they were reputed burial places.
Argean sacred places are explained through Argive leaders who came with Hercules and settled in Saturnia.
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Fasti LIBER III. / NOTES: / LIBER IV. / NOTES:; lines 7693-7817 confidence: high
Ulysses is linked with Neritus; Laestrygones with Formiae; Aeaea/Circe with Circeii; Telegonus, son of Circe by Ulysses, with the foundation of Tusculum; and Tiburnus, Catillus, and Coras with an Argive colony that founded Tibur.
Telegonus, the Argive brothers, Halesus, and Antenor are each linked to migration or colonial movement and to founding Italian cities; Halesus is also linked to introducing Juno's worship.
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Fasti LIBER III. / NOTES: / LIBER IV. / NOTES:; lines 8472-8579 confidence: medium
Dionysius is cited for the explanation that when Romulus was building the city, he had fires kindled before all tents and made the people jump through flames to expiate themselves.
Romulus, while building the city, is used as the historical cause for the custom of leaping through flames for expiation.
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Fasti LIBER III. / NOTES: / LIBER IV. / NOTES:; lines 8709-8811 confidence: medium
"This very ... mention of the birth-day of Rome ... calls on me to relate the origin of the city."
The notes present an origin-of-Rome context and describe the founder using ritual ploughing to mark the walls and gates.
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Fasti LIBER III. / NOTES: / LIBER IV. / NOTES:; lines 8813-8911 confidence: medium
Eryx is described as a mountain near Drepanum in western Sicily; its temple of Venus is said to have had its erection ascribed to Aeneas and the Trojans.
The temple of Venus on Eryx is said to have had its erection ascribed to Aeneas and the Trojans.
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Fasti LIBER IV. / NOTES: / LIBER V. / NOTES:; lines 9696-9826 confidence: high
The second opinion derives Maius and Junius from maiores and juniores; Fulvius Nobilior, through Macrobius, reports Romulus dividing the people so one part defended the state by counsel and the other by arms, then naming the months in their honor.
Romulus is reported as dividing the population into maiores and juniores and naming May and June in honor of the two groups.
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Fasti LIBER V. / NOTES: / LIBER VI. / NOTES:; lines 12024-12117 confidence: medium
Aelius Gallus is cited for Dius Fidius as son of Jove and for links with Sabine Sanctus and Greek Hercules; Augustine is cited for the Sabines enrolling their first king Sancus/Sanctus among the gods.
The passage cites Augustine for the Sabines enrolling their first king Sancus/Sanctus among the gods and cites Cato and Silius for Sancus/Sabus/Sabe in relation to the origin of the Sabine name or people.
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Fasti LIBER V. / NOTES: / LIBER VI. / NOTES:; lines 12916-13043 confidence: low
The commentary says Fulvius Nobilior built a temple to Hercules in the Flaminian Circus and placed there statues of the Muses brought from Ambracia.
The note reports a claim that Hercules was Musagetes, leader of the Muses, and says statues of the Muses were placed in his temple.
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Fasti MAIUS. LIB. V. / JUNIUS. LIB. VI. / P. OVIDII NASONIS FASTORUM / LIBER I.; lines 1144-1212 confidence: medium
Romulus, founder of the city, establishes ten months; the text explains this by gestation and widow's mourning periods, and assigns early months to Mars, Venus, old men, and young men.
Romulus, founder of the city, establishes the ten-month year and gives annual laws; Numa subsequently adds two months.
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Fasti MAIUS. LIB. V. / JUNIUS. LIB. VI. / P. OVIDII NASONIS FASTORUM / LIBER I.; lines 1616-1741 confidence: high
The stolen cattle’s lowing reveals the theft; Hercules follows the voice to the impious cave, where Cacus has blocked the entrance with a mountain fragment, and Hercules shakes and removes the huge weight with his shoulders.
Hercules follows the cattle’s lowing, forces open Cacus’ blocked cave, kills the fire-breathing monster with his club, sacrifices a bull to Jupiter, and establishes the Ara Maxima.
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Fasti MAIUS. LIB. V. / JUNIUS. LIB. VI. / P. OVIDII NASONIS FASTORUM / LIBER I.; lines 2473-2639 confidence: high
Hercules drives Geryon's oxen from Erythea; the Cacus adventure is cited; lost or stolen cattle, a cave-mouth rock, Polyphemus' cave, and Hercules' support of the heavens for Atlas are noted.
Hercules drives Geryon's oxen, the adventure with Cacus is cited, and the oxen are described as lost or stolen.
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Fasti NOTES: / LIBER III. / NOTES: / LIBER IV.; lines 6721-6851 confidence: medium
Venus first removes savage habits from humans; from her come refinement, self-care, love song at closed doors, eloquence to persuade a hard girl, and many arts discovered through the desire to please.
Venus is said to remove savage human habits, bring refinement and care of the self, inspire love song and persuasion, and move many arts through the desire to please.
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Fasti NOTES: / LIBER III. / NOTES: / LIBER IV.; lines 7116-7242 confidence: high
Early mortals eat herbs, grass, leaves, and acorns; Ceres first changes acorns for a more useful food.
Ceres changes acorns into more useful food, compels bulls to accept the yoke, and initiates plowing.
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Fasti NOTES: / LIBER III. / NOTES: / LIBER IV.; lines 7243-7357 confidence: high
Ceres says the mother's fear made the gift void; Triptolemus will remain mortal but be the first to plough, sow, and harvest; Ceres departs in a cloud and winged dragon chariot.
Ceres declares that Triptolemus will be the first to plough, sow, and reap cultivated land.
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Fasti NOTES: / LIBER IV. / NOTES: / LIBER V.; lines 8939-9070 confidence: high
Evander arrives as an Arcadian exile in Latium with gods; where Rome now stands are trees, herbs, a few cattle, and scattered huts; his prophetic mother says the rural place will be the place of empire.
Evander comes from Arcadia to Latium with gods, settles at the future site of Rome, and teaches rites of Faunus and the wing-footed god.
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Fasti NOTES: / LIBER IV. / NOTES: / LIBER V.; lines 8939-9070 confidence: medium
Mercury is said to have given the month a maternal name and to have given seven strings to the curved lyre, matching the number of the Pleiades.
Mercury is credited with inventing the curved lyre and giving it seven strings, the number of the Pleiades.
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Fasti NOTES: / LIBER V. / NOTES: / LIBER VI.; lines 10841-10943 confidence: medium
Hercules’s wife appears sorrowful, says she will not resist her mother and petitions for the month’s title; she invokes her great husband, his captured cattle, and Cacus staining the Aventine ground with blood.
Hercules is said to have brought captured cattle to the land, and Cacus is linked with blood on the Aventine ground.
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Fasti NOTES: / LIBER V. / NOTES: / LIBER VI.; lines 11326-11452 confidence: medium
Hercules has brought Iberian cattle to the bank, hears the cry, hastens to it, and his arrival makes the women who were preparing violence flee.
Hercules hears Ino’s cry while driving cattle to the riverbank and scatters the attacking women.
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Fasti NOTES: / LIBER V. / NOTES: / LIBER VI.; lines 11453-11574 confidence: medium
The new costume is allowed on the Ides. Minerva says her March festival also names the Quinquatrus; she made the first flute from pierced boxwood, discarded it after seeing her cheeks in reflecting water, and a Satyr found it, challenged Phoebus, lost, and was flayed.
Minerva says she made the first long flute from pierced boxwood and calls herself the inventor and author of the art.
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Fasti THOMAS KEIGHTLEY, / PREFACE / T. K. / INTRODUCTION; lines 282-379 confidence: medium
Two ancient Roman years, ten-month and twelve-month, are described; the first is ascribed to Romulus, the improved one to Numa, while some ancient writers and Scaliger dispute the ten-month year.
The ten-month and twelve-month years are presented as traditionally ascribed to Romulus and Numa, figures regarded as early kings.
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Fasti THOMAS KEIGHTLEY, / PREFACE / T. K. / INTRODUCTION; lines 381-473 confidence: medium
The passage discusses the former belief in an original 304-day Roman year, the vernal equinox as year beginning, the Romulian ten-month year, and Numa's reported addition of two months.
Numa is said to have added two months to the Romulian ten-month year, placing the twelve-month lunar year in Rome's mythic age.
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On the Nature of Things ORIGINS AND SAVAGE PERIOD OF MANKIND / BEGINNINGS OF CIVILIZATION / BOOK VI / PROEM; lines 8453-8528 confidence: medium
Athens first gives harvest, re-orders life, decrees laws, gives solaces, and begets a wise truth-speaking man.
Athens is credited with giving harvest, ordered life, laws, and consolations, including the emergence of a wise teacher.
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On the Nature of Things SOME VITAL FUNCTIONS / THE PASSION OF LOVE / BOOK V / PROEM; lines 6301-6431 confidence: high
The speaker asks who could praise the discoverer and says, “then a god was he,” addressing Memmius.
The praised figure first finds philosophy, brings life from waves and darkness to havens and light, and soothes human minds.
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On the Nature of Things SOME VITAL FUNCTIONS / THE PASSION OF LOVE / BOOK V / PROEM; lines 6301-6431 confidence: high
Ceres is credited with grain and Bacchus with the juice of the grape, though the passage says life could continue without these things.
Ceres is credited with grain and Bacchus with grape drink for mortals.
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On the Nature of Things THE WORLD IS NOT ETERNAL / ORIGINS OF VEGETABLE AND ANIMAL LIFE / ORIGINS AND SAVAGE PERIOD OF MANKIND / BEGINNINGS OF CIVILIZATION; lines 7816-7947 confidence: medium
Wiser or stronger men teach changes by fire and new devices; kings found cities and citadels, apportion flocks and fields, and wealth and gold shift honour toward the rich.
Wiser humans teach changes through fire and new devices, and wiser heads later frame magistracies and laws.
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On the Nature of Things THE WORLD IS NOT ETERNAL / ORIGINS OF VEGETABLE AND ANIMAL LIFE / ORIGINS AND SAVAGE PERIOD OF MANKIND / BEGINNINGS OF CIVILIZATION; lines 7949-8031 confidence: medium
The passage calls it foolish to think one man assigned names to things and taught all others; it objects that he would need special foreknowledge and could not easily compel or teach the multitude.
The passage explicitly raises and rejects the idea that one man assigned names to things and taught the first nomenclature.
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The Aeneid of Virgil BOOK FIFTH / THE GAMES OF THE FLEET / BOOK SIXTH / THE VISION OF THE UNDER WORLD; lines 4135-4222 confidence: medium
Procas, Capys, Numitor, Silvius Aeneas, and other future founders are named; they wear civic oak and will establish places such as Nomentum, Gabii, Fidena, Collatia, Pometii, the Fort of Inuus, Bola, and Cora.
The passage names figures who establish cities, fortresses, laws, peace, and imperial order, including Alban founders, Romulus, the king from Cures, Augustus, and Marcellus.
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The Aeneid of Virgil BOOK FIRST / THE COMING OF AENEAS TO CARTHAGE / BOOK SECOND / THE STORY OF THE SACK OF TROY; lines 1410-1496 confidence: medium
As fire nears, Aeneas tells Anchises to lean on him, says Iülus will come and his wife follow, appoints Ceres' mound and cypress as meeting point, and assigns the household gods to Anchises until Aeneas can wash in a living stream.
The ancestral sacred objects and household gods are carried out with the family line, while prophecy later promises kingdom and future marriage.
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The Aeneid of Virgil BOOK FIRST / THE COMING OF AENEAS TO CARTHAGE / BOOK SECOND / THE STORY OF THE SACK OF TROY; lines 980-1059 confidence: medium
Hector tells the goddess-born Aeneas to flee the flames, says Troy is falling, commands him to take Troy's holy things and household gods, seek a city after sea wanderings, and brings Vesta's chaplets and everlasting fire from the shrine.
Aeneas is commanded to preserve Troy's holy things and household gods and eventually establish a mighty city after wanderings.
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The Aeneid of Virgil BOOK FIRST / THE COMING OF AENEAS TO CARTHAGE / BOOK SECOND / THE STORY OF THE SACK OF TROY; lines 980-1059 confidence: medium
Hector appears in Aeneas’s sleep, wounded and grieving, tells him to flee Troy’s flames, entrusts him with Troy’s holy things and household gods, and brings out Vesta’s chaplets and everlasting fire.
Aeneas receives Troy’s holy things and household gods and is told to seek a city that he will establish after wandering over the seas.
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The Aeneid of Virgil BOOK FOURTH / THE LOVE OF DIDO, AND HER END / BOOK FIFTH / THE GAMES OF THE FLEET; lines 3187-3232 confidence: medium
Ascanius is said to have first revived the riding-fashion at Alba the Long and taught it to the Old Latins; the Albans passed it to their children, and Rome kept it as an ancestral observance called Troy, with the boys called the Trojan troop.
Ascanius is said to have first revived this riding-fashion at Alba the Long and taught its celebration to the Old Latins, after which it is transmitted to Rome.
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The Aeneid of Virgil BOOK NINTH / THE SIEGE OF THE TROJAN CAMP / BOOK TENTH / THE BATTLE ON THE BEACH; lines 6494-6567 confidence: medium
Ocnus, son of Manto and the river of Tuscany, is linked with Mantua's ramparts and name; five hundred from Mantua are armed against Mezentius and led by Mincius, child of Benacus.
Ocnus is linked to giving Mantua ramparts and his mother's name, within a passage emphasizing Mantua's mixed ancestry and Tuscan strength.
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The Aeneid of Virgil BOOK SECOND / THE STORY OF THE SACK OF TROY / BOOK THIRD / THE STORY OF THE SEVEN YEARS' WANDERING; lines 1498-1588 confidence: medium
Aeneas reaches Thrace, described as Mavors' land and formerly friendly to Troy, and lays the first foundations of a city named Aeneadae.
Aeneas lays the foundations of a city in Thrace and names it from his own name; later he asks Apollo for a city and a second fortress of Troy.
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The Aeneid of Virgil BOOK SEVENTH / THE LANDING IN LATIUM, AND THE ROLL OF THE ARMIES OF ITALY / BOOK EIGHTH / THE EMBASSAGE TO EVANDER; lines 5161-5236 confidence: medium
Evander says the solemn rites, customary feast, and august altar are due worship because the people were saved from bitter perils.
Alcides is named an avenger whose defeat of the dangerous Cacus explains an enduring local altar and rites to Hercules.
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The Aeneid of Virgil BOOK SEVENTH / THE LANDING IN LATIUM, AND THE ROLL OF THE ARMIES OF ITALY / BOOK EIGHTH / THE EMBASSAGE TO EVANDER; lines 5161-5236 confidence: high
After the meal, Evander says the rites, feast, and august altar are due worship because they were saved from bitter perils, and he addresses a Trojan guest.
Hercules is presented as an avenger whose defeat of Cacus saves the people from peril and gives rise to enduring rites and an altar.
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The Aeneid of Virgil BOOK SEVENTH / THE LANDING IN LATIUM, AND THE ROLL OF THE ARMIES OF ITALY / BOOK EIGHTH / THE EMBASSAGE TO EVANDER; lines 5238-5331 confidence: high
After the rites, Evander walks with Aeneas and his son, recounting Fauns, Nymphs, oak-born humans, Saturn's exile and lawgiving, the golden age, later war and greed, the naming of the Tiber, and Evander's divinely guided settlement.
Saturn arrives as an exile, gathers a scattered and unruly people, gives them statutes, names Latium, and rules a peaceful golden age.
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The Aeneid of Virgil PREFACE / THE AENEID / BOOK FIRST / THE COMING OF AENEAS TO CARTHAGE; lines 120-221 confidence: medium
Aeneas comes from Troy as an exile of fate to Italy and Lavinium, is driven by heaven, must found a city and bring his gods into Latium, and is linked to the Latin race, Alba, and Rome.
Aeneas' hardships precede founding a city, carrying gods into Latium, and becoming source of the Latin race and Rome, while Juno opposes him.
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The Aeneid of Virgil PREFACE / THE AENEID / BOOK FIRST / THE COMING OF AENEAS TO CARTHAGE; lines 223-315 confidence: medium
Aeneas climbs a crag to look for missing ships and companions, sees no ship but sees stags and herds; using bow and arrows carried by Achates, he kills seven stags to match the seven ships.
Aeneas hunts, matches seven stags to the seven ships, distributes meat and wine, and consoles the exhausted company with a speech.
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The Aeneid of Virgil PREFACE / THE AENEID / BOOK FIRST / THE COMING OF AENEAS TO CARTHAGE; lines 317-400 confidence: medium
Jupiter foretells Ascanius/Iülus's rule, the move to Alba Longa, three hundred years of rule, Ilia's twin offspring from Mars, and Romulus, nursed by a she-wolf, naming the Romans.
Romulus is associated with the she-wolf that nursed him and is foretold to name the Romans after himself.
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The Georgics THE GEORGICS / GEORGIC I / GEORGIC II / GEORGIC III; lines 1543-1676 confidence: medium
The opening mentions foam, fame, and the victor’s palm; Ericthonius is credited with yoking four horses to a car, the Lapithae with bridle-reins and armed riding, and Neptune is named in a lineage reference.
Named figures are credited with first yoking a four-horse car and with transmitting bridle equipment and armed riding.
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The Georgics The Georgics / THE GEORGICS / GEORGIC I; lines 211-342 confidence: medium
"The great Sire himself / No easy road to husbandry assigned" and stirred human minds with care after care.
Jove prevents ease and spontaneous abundance, withholds former gifts, and thereby makes human thought and toil forge arts such as tillage, fire-making, navigation, hunting, fishing, and ironwork.
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The Georgics The Georgics / THE GEORGICS / GEORGIC I; lines 211-342 confidence: medium
Ceres first set mortals to turn the soil with tools when groves failed to bear acorns and arbutes and Dodona no longer gave former food.
Ceres is named as the first to set mortals to turn the sod with tools when former wild food sources failed.
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The Georgics The Georgics / THE GEORGICS / GEORGIC I; lines 77-210 confidence: medium
Liber and Ceres led the year; their bounty changed acorns for wheat and gave grape mixed with Achelous; Fauns and Dryads are invited.
The speaker attributes wheat, grape, olive, plough, rain, and field care to invoked divine or semi-divine figures and sings their gifts.
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The Metamorphoses of Ovid, Books I-VII BOOK II. / BOOK III. / BOOK IV. / BOOK V.; lines 339-351 confidence: medium
“the invention of agriculture by Triptolemus”
The passage lists the invention of agriculture by Triptolemus.
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The Metamorphoses of Ovid, Books I-VII BOOK II. / BOOK III. / BOOK IV. / BOOK V.; lines 339-351 confidence: medium
The passage mentions the invention of agriculture by Triptolemus.
Triptolemus is credited with the invention of agriculture.
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The Metamorphoses of Ovid, Books I-VII BOOK THE SEVENTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 11676-11770 confidence: high
The senators and common people sing to Theseus of victories at Marathon, Cromyon, Epidaurus, the Cephisus, Eleusis, and over Sinnis.
The praise song credits Theseus with defeating the Marathon bull, Cromyon boar, club-bearing son of Vulcan, Procrustes, Cercyon, Sinnis, and Scyron, with safety restored to fields and roads.
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The Metamorphoses of Ovid, Books I-VII BOOK THE SEVENTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 11676-11770 confidence: medium
The celebrants address Theseus as greatest and bravest hero, praising his deeds against the Cretan bull, the Cromyonian boar, Periphetes, Procrustes, Cercyon, Sinnis, and Scyron.
Theseus is publicly praised for clearing threats such as the Cretan bull, the Cromyonian boar, Procrustes, Sinnis, and Scyron, making roads and regions safe.
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The Metamorphoses of Ovid, Books I-VII BOOK THE SEVENTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 11772-11813 confidence: medium
Cercyon challenged travelers to wrestle and killed refusers or losers; Theseus overcame and killed him. The note also identifies Eleusis as dedicated to Ceres and as the site of her Eleusinian mysteries.
Theseus defeats and kills Cercyon and Scyron, both presented as deadly threats to travelers or guests.
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The Metamorphoses of Ovid, Books I-VII BOOK THE SEVENTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 11772-11813 confidence: medium
Megara or Alcathoë was founded by Lelex, almost destroyed by Minos, rebuilt by Alcathous son of Pelops; Alcathous fled after accusation of murdering Chrysippus, killed a lion wasting the territory, and was venerated.
Alcathous slays a lion laying waste the territory and is then held in high veneration by the inhabitants.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / BOOK THE FIFTH. / EXPLANATION. / EXPLANATION.; lines 8229-8324 confidence: high
“Ceres was the first to turn up the clods with the crooked plough; she first gave corn and wholesome food to the earth; she first gave laws.”
Calliope's song credits Ceres with first ploughing, corn, wholesome food, laws, and all gifts.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / BOOK THE FIFTH. / EXPLANATION. / EXPLANATION.; lines 8229-8324 confidence: high
“Ceres was the first to turn up the clods with the crooked plough; she first gave corn and wholesome food to the earth; she first gave laws.”
Ceres is credited as first to plough, give corn and wholesome food, and give laws.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / BOOK THE SEVENTH. / EXPLANATION. / EXPLANATION.; lines 11457-11570 confidence: medium
Combe is described as mother of the Curetes; another Combe discovered brazen arms and bore a hundred daughters.
One figure named Combe is said to have discovered the use of brazen arms.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / BOOK THE THIRD. / EXPLANATION. / EXPLANATION.; lines 4522-4606 confidence: high
Palaephatus and others say Cadmus’s dragon was a king named Draco, son of Mars; the teeth were his subjects, and five named survivors became reconciled to Cadmus.
Cadmus is repeatedly linked to killing a dragon or serpent and to founding or securing Thebes.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / BOOK THE THIRD. / EXPLANATION. / EXPLANATION.; lines 4522-4606 confidence: high
Palaephatus and others say Cadmus' dragon was a king named Draco, son of Mars; his teeth were his subjects; five named men were reconciled to Cadmus.
Cadmus is described as killing a dragon or serpent and later gaining help to conquer enemies and build the citadel of Thebes.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / BOOK THE SIXTH. / EXPLANATION.; lines 9444-9536 confidence: medium
Tournemine explains the story by saying Cecrops came from Saïs, taught the people agriculture and olive cultivation, introduced Minerva's worship, and promoted a fable in which Minerva overcame Neptune because her discovery was more useful.
Cecrops and Minerva are associated with teaching tillage, raising the olive, introducing worship, and replacing piracy with agriculture and civilized life.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / BOOK THE SIXTH. / EXPLANATION.; lines 9444-9536 confidence: medium
Tournemine explains the story through Attic aborigines, Pelasgian navigation and piracy, Cecrops from Saïs, the teaching of agriculture and olive cultivation, Minerva's worship and patronage, a fable where Minerva overcomes Neptune, and a ship/horse ambiguity in an ancient language.
Cecrops teaches tillage and olive cultivation, introduces Minerva's worship, and the fable of Minerva overcoming Neptune is explained as agriculture replacing piracy.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / BOOK THE THIRD. / EXPLANATION.; lines 4334-4419 confidence: medium
Fable summary: Cadmus’s companions fetch water from Mars’s fountain and are devoured by its dragon; Cadmus slays it; Minerva advises him to sow its teeth; armed men arise, fight, and five help build Thebes.
The armed men produced from the teeth quarrel and kill one another except for five who assist Cadmus in building Thebes.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / BOOK THE THIRD. / EXPLANATION.; lines 4334-4419 confidence: medium
The fable summary states that Cadmus’s companions are devoured by the dragon guarding the fountain of Mars; Cadmus slays it; Minerva advises him to sow its teeth; armed men arise, fight, and five help build Thebes.
The fable summary says five survivors from the armed men assist Cadmus in building Thebes.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / BOOK THE THIRD. / EXPLANATION.; lines 4421-4519 confidence: medium
Pallas descends through the air and tells Cadmus to sow the dragon's teeth under the turned-up earth as seeds of a future people.
Cadmus receives Pallas's aid, gains surviving earth-born associates, and builds the city ordered by the oracle of Phoebus.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / BOOK THE THIRD. / EXPLANATION.; lines 4421-4519 confidence: medium
Pallas descends through the air, favors Cadmus, and orders him to sow the dragon’s teeth in turned earth as seeds of a future people.
Cadmus builds the city ordered by Phoebus’ oracle, with associates produced after Pallas’ instruction.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE THIRD.; lines 4261-4331 confidence: medium
Jupiter lays aside the bull shape; Agenor commands Cadmus to seek ravished Europa under penalty of exile; Cadmus consults Phoebus, who instructs him to follow an unyoked heifer and found a Boeotian city where it lies down.
Phoebus instructs Cadmus to follow an unyoked heifer and build a city where it lies down.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE THIRD.; lines 4261-4331 confidence: medium
Cadmus consults the oracle of Phoebus; the oracle says an unyoked heifer will meet him in lonely fields and that he should build a Boeotian city where she lies down.
Phoebus tells Cadmus to follow a heifer and build a city where she lies down; Cadmus follows the instruction.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 1564-1619 confidence: high
Prometheus formed men of clay and animated them with fire stolen from heaven.
Prometheus is said to have formed men of clay and animated them with fire stolen from heaven.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 1564-1619 confidence: medium
The note says Prometheus formed humans from clay and animated them with fire stolen from heaven.
Prometheus is said to have formed humans from clay and animated them with stolen heavenly fire.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 1712-1812 confidence: medium
The bow-bearing god, previously using such arms only against deer and goats, destroys Python with many arrows as venom oozes through black wounds.
Apollo institutes the Pythian games so that time will not efface the fame of his killing of Python.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 1992-2095 confidence: medium
Footnotes 79-81 discuss medicinal herbs and simples, Apollo or the Sun as discoverer of healing, Apollo’s youthfulness, and the idea that the Sun is fire that never grows old.
The note says Apollo or the Sun could be allegorically described as discoverer of healing because the Sun nourishes the vegetable world and medical art used herbs and simples.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 2205-2222 confidence: low
Lerna is described as a swampy Argive place where poets said the seven-headed Hydra had its haunt and was slain by Hercules; the note suggests a drainage explanation for pestilential vapors and mentions a view that Lerna was a flowing stream.
The passage conjectures that pestilential vapors at Lerna were removed by drainage under Hercules' superintendence.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 2205-2222 confidence: medium
Lerna is described as a swampy Argive place where poets placed the haunt of the seven-headed Hydra slain by Hercules.
Hercules is identified as the one who slew the Hydra; the note also rationalizes the deed as removal of pestilential conditions by drainage.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3677-3764 confidence: medium
Ericthonius is said to have disputed the crown of Athens with Amphictyon, later succeeded him, invented chariots to hide deformed legs, and instituted the Panathenaea at Athens.
Ericthonius is said to have invented chariots and instituted the Panathenaea.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3677-3764 confidence: medium
Ericthonius is said to have invented chariots to hide deformed legs and to have instituted the Panathenaea at Athens.
Ericthonius is said to have invented chariots and instituted the Panathenaea at Athens.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3919-4011 confidence: high
Chiron is credited with knowledge, medicine, instruction of Æsculapius, music, astronomy, and teaching heroes including Hercules and Jason.
Chiron is credited with the knowledge and teaching of medicines, music, astronomy, and the education of heroes.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3919-4011 confidence: high
The Centaurs are described as half-human, half-horse monsters; Chiron is described as learned in medicines, music, astronomy, and as teacher of Æsculapius, Hercules, Jason, and other heroes.
Chiron is described as the first promulgator of the utility of medicines, teacher of Æsculapius and heroes, musician, astronomer, and marker of constellations.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5796-5867 confidence: high
Bacchus cultivated the vine, taught profitable and necessary arts, was honored as a divinity, and his worship spread to neighboring countries.
Bacchus applies himself to vine cultivation and teaches profitable and necessary arts, after which he is honored as a divinity.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5796-5867 confidence: high
Bacchus cultivates the vine, teaches useful arts, receives divine honors, and is worshipped at the Trieterica, where Bacchantes carry his image in a chariot drawn by tigers or panthers, wear vine leaves, hold thyrsi, make music, and shout his names.
Bacchus is said to cultivate the vine and teach profitable and necessary arts, after which he is honored as a divinity.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 8531-8624 confidence: medium
Ceres is said to reign in Sicily, teach agriculture and laws, and become Goddess of Earth and Corn; Proserpine is her only daughter, gathering flowers with companions.
Ceres teaches tillage, sowing, and laws; Triptolemus establishes worship at Eleusis and institutes mysteries associated with Egypt.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 8991-9085 confidence: high
The heading summarizes Ceres entrusting her chariot to Triptolemus to cultivate the earth, Lyncus being changed into a lynx, and the daughters of Pierus being changed into magpies.
Ceres entrusts Triptolemus with seeds and gifts that will produce harvests and wholesome food, and sends him across lands to cultivate the earth.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 8991-9085 confidence: high
Ceres yokes two dragons to her chariot, travels through the air, goes to Triptolemus, and orders him to scatter entrusted seeds in fallow and restored cultivated ground.
Ceres entrusts Triptolemus with seeds and sends him through the sky to bring harvests and food to wide fields.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 9088-9125 confidence: medium
Triptolemus reigns at Eleusis when Ceres's mysteries are established; Philochorus says he travels by ship with corn and introduces Ceres's worship as her priest; Ceres is said to nurse him with milk and purify him by fire.
Triptolemus carries corn to different countries by ship and introduces the worship of Ceres as her priest.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 9088-9125 confidence: medium
Triptolemus reigned at Eleusis when the mysteries of Ceres were established; Philochorus says he traveled by ship carrying corn and introduced Ceres' worship as her priest.
Triptolemus carries corn to different countries and introduces the worship of Ceres.
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The Metamorphoses of Ovid, Books I-VII INTRODUCTION. / BOOK I. / BOOK II. / BOOK III.; lines 284-310 confidence: high
Cadmus slays a dragon in Boeotia, sows its teeth in the earth, and men are produced who help him build Thebes’ walls.
Cadmus slays a dragon, sows its teeth, receives men produced from the earth, and builds the walls of Thebes with their aid.
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The Metamorphoses of Ovid, Books I-VII INTRODUCTION. / BOOK I. / BOOK II. / BOOK III.; lines 284-310 confidence: medium
Agenor commands Cadmus to seek Europa; Cadmus kills a dragon in Boeotia, sows its teeth, men are produced, and they help build Thebes’s walls.
Cadmus kills a dragon, sows its teeth, and builds Thebes with the men produced.
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The Metamorphoses of Ovid, Books I-VII THE METAMORPHOSES. / BOOK THE FIRST. / EXPLANATION. / EXPLANATION.; lines 872-944 confidence: high
Bochart identifies Prometheus with Magog and Japhet with Iapetus; the passage links Prometheus/Magog with Scythia, metal founding, forging iron, and Diodorus' claim that Prometheus taught fire-making from flint and steel.
Prometheus is associated with founding metals, forging iron, and teaching humans to produce fire from flint and steel.
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The Metamorphoses of Ovid, Books I-VII THE METAMORPHOSES. / BOOK THE FIRST. / EXPLANATION. / EXPLANATION.; lines 872-944 confidence: high
The explanation reports Bochart's identification of Prometheus with Magog, gives genealogical and Scythian parallels, associates both with metalworking, and cites Diodorus Siculus on Prometheus teaching fire production from flint and steel.
Prometheus is associated with founding metals, forging iron, and first teaching mankind to produce fire from flint and steel.
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The Metamorphoses of Ovid, Books VIII-XV BOOK THE EIGHTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 899-983 confidence: medium
Daedalus is introduced as a skilled Athenian; he envies and kills Talos/Perdix, flees to Crete, is received by Minos, and builds the Labyrinth; the passage reports both a comparison with the Egyptian Labyrinth and a contrary claim that it was only a prison.
Daedalus is a famed craftsman who builds the Labyrinth, is imprisoned by Minos, and escapes by means of sail technology that the passage calls previously unknown.
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The Metamorphoses of Ovid, Books VIII-XV BOOK THE EIGHTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 899-983 confidence: medium
Daedalus reaches the Aetnean land and Cocalus arms for him; Athens ends its tribute through Theseus; temples and gods receive offerings; Theseus’s fame spreads, and Calydon seeks help because of Diana’s avenging boar.
Theseus’s renown spreads among cities, and Calydon addresses him with anxious entreaties during the boar crisis.
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The Metamorphoses of Ovid, Books VIII-XV BOOK THE FIFTEENTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 13198-13289 confidence: high
The Etrurians practice divination by entrails and bird flight; Tages is said to have first taught the art and, with unknown parents, is called a son of the earth or said to have sprung from the earth in Etruria.
Tages is described as the first teacher of Etruscan divination and as a son of the earth or one who sprang out of the earth.
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The Metamorphoses of Ovid, Books VIII-XV BOOK THE FIFTEENTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 13198-13289 confidence: medium
Etrurians practice divination by entrails and bird flight; the practice spreads through Italy; Tages is described as its first teacher, an author of treatises, a son of the earth, and one said to have sprung from the earth in Etruria.
Tages is presented as the first teacher of divination and is called a son of the earth or said to have sprung from the earth.
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The Metamorphoses of Ovid, Books VIII-XV BOOK THE NINTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 2748-2841 confidence: medium
The passage says Hercules’ subjection to Eurystheus is also attributed by some to Delphi’s oracle; Eurystheus orders Hercules to rid Greece of robbers and wild beasts, while the note rationalizes the persecutions as policy or jealousy at Mycenae.
Eurystheus orders Hercules to rid Greece of robbers and wild beasts, and the passage connects this with the poetic Twelve Labours.
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The Metamorphoses of Ovid, Books VIII-XV BOOK THE NINTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 2748-2841 confidence: medium
Hercules kills serpents in his youth, with the published story adding that Juno sent them to destroy him; he later hunts lions in the forest of Nemea, kills the fiercest, and wears its skin.
Hercules hunts the lions of Nemea, kills the fiercest one, and wears its skin.
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The Metamorphoses of Ovid, Books VIII-XV BOOK THE NINTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 2748-2841 confidence: medium
Eurystheus orders Hercules to rid Greece of robbers and wild beasts; the passage notes possible historical rationalization, multiple figures named Hercules, and the Twelve Labours tradition.
Eurystheus orders Hercules to rid Greece of robbers and wild beasts; the passage also mentions the Nemean lion and the labours.
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The Metamorphoses of Ovid, Books VIII-XV BOOK THE NINTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 2843-2927 confidence: high
Near Lake Stymphalus in Arcadia, thieves are said to have been cleared by Hercules; their poetic depiction as birds with nails and wings is explained as typifying voracity and activity.
Hercules frees regions from thieves, serpents, boars, overflowing rivers, hostile warriors, and monsters.
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The Metamorphoses of Ovid, Books VIII-XV BOOK THE NINTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 2843-2927 confidence: medium
Hercules frees the area near Lake Stymphalus from thieves represented as birds; drains Lernaean marshes and likely burns thickets to destroy serpents linked to Hydra; destroys Erymanthian boars and brings one to Eurystheus.
Hercules frees regions from thieves, serpents, boars, and flooding, and uses engineering skill to divert rivers.
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The Metamorphoses of Ovid, Books VIII-XV BOOK THE NINTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 2929-3006 confidence: medium
Hercules travels with Geryon's herds into Italy; Cacus, a robber in the caverns of Mount Aventine, steals oxen; Hercules, aided by Evander and Faunus, destroys him and shares spoils.
The passage describes Hercules as a hero travelling through the known world, performing many feats, and being interpreted as a historic hero whose tradition accumulated similar heroic exploits.
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The Metamorphoses of Ovid, Books VIII-XV BOOK THE NINTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3008-3100 confidence: medium
Commentary describes Hercules as an ideal divine-origin hero, son of the king of the Gods and a mortal mother, with a mortal-sired twin brother; he strangles snakes in infancy, kills Linus with a lyre, and is sent by Amphitryon into shepherd solitude to prepare for future tasks.
The labors are described as destruction of monsters and bringing home valuable productions from other regions, with Hercules preparing to purify the earth of violence.
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The Metamorphoses of Ovid, Books VIII-XV BOOK THE NINTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3008-3100 confidence: high
The passage says Hercules kills his tutor Linus with a lyre blow; after Amphitryon sends him away, he prepares in solitude as a shepherd for the task of purifying the earth of violence.
Hercules’ future task is described as purifying the earth of violence, and his labors involve destroying monsters and bringing valuable products home.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / BOOK THE ELEVENTH. / EXPLANATION. / EXPLANATION.; lines 6004-6101 confidence: low
Some writers call Silenus king of Caria, friend and counselor of Midas, and explain his Bacchic tutor role by his introduction of Bacchus's worship into Phrygia and nearby lands.
The passage says Silenus was probably called Bacchus's foster-father or tutor because he introduced Bacchus's worship into Phrygia and neighboring countries.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / BOOK THE ELEVENTH. / EXPLANATION. / EXPLANATION.; lines 6004-6101 confidence: low
Some writers call Silenus king of Caria and friend of Midas; the commentator says he was probably called foster-father or tutor of Bacchus because he introduced Bacchus’s worship into Phrygia and neighboring countries.
The explanation says Silenus was probably called Bacchus’s foster-father or tutor because he introduced Bacchus’s worship into Phrygia and neighboring countries.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / BOOK THE FIFTEENTH. / EXPLANATION. / EXPLANATION.; lines 12858-12942 confidence: high
Numa returns home, receives Roman sovereignty by invitation, has a Nymph wife and the Muses as guides, teaches sacrificial rites, brings a warlike people toward peace, dies after a long reign, and is lamented by matrons, people, and Senators.
Numa receives sovereignty, is guided by a Nymph wife and the Muses, teaches sacrifice, and brings a warlike people to the arts of peace.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / BOOK THE FIFTEENTH. / EXPLANATION. / EXPLANATION.; lines 12858-12942 confidence: high
Numa returns, is invited to rule Rome, has a nymph for wife and the Muses for guides, teaches sacrificial rites, brings a warlike people toward peace, dies, and is mourned.
Numa teaches sacrificial rites and brings a race accustomed to savage warfare over to the arts of peace.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / BOOK THE FIFTEENTH. / EXPLANATION. / EXPLANATION.; lines 12944-13014 confidence: high
The Nymphs and the son of the Amazon are astonished, as when an Etrurian ploughman saw a clod move by itself, become human, and speak future destiny.
Tages emerges from a clod, speaks future destiny, and is said to be the first to teach the Etrurian nation to foretell future events.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / BOOK THE FIFTEENTH. / EXPLANATION. / EXPLANATION.; lines 12944-13014 confidence: high
The nymphs and son of the Amazon are astonished, like the Etrurian ploughman who saw a clod move by itself, become human, speak destiny, and become known as Tages, first teacher of Etruscan divination.
Tages arises from a field clod, speaks decrees of future destiny, and is first to teach Etrurians to foretell future events.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / BOOK THE FOURTEENTH. / EXPLANATION. / EXPLANATION.; lines 10447-10540 confidence: medium
Dido first resents the murder, then pretends reconciliation to conceal her plan to escape the kingdom.
Dido flees Tyre and obtains African land by bargaining for an area measured by a bull’s hide, then cutting it into thongs to enclose a fort site.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / BOOK THE FIFTEENTH. / EXPLANATION.; lines 12144-12220 confidence: medium
Myscelus consults the oracle about a colony and is told to settle where he meets rain in a clear sky; he trusts the oracle, sails, faces dangers, and lands in Italy.
Myscelus is linked to founding Crotona after oracular instructions about the colony site.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / BOOK THE NINTH. / EXPLANATION.; lines 2235-2321 confidence: medium
Acheloüs damages Acarnania and Ætolia by inundations and boundary confusion; Hercules raises banks, straightens the course, and establishes peace.
Hercules raises banks, straightens the river, creates peace, and the withdrawn river leaves fertile land.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / BOOK THE NINTH. / EXPLANATION.; lines 2235-2321 confidence: high
Acheloüs causes damaging inundations and boundary confusion between Acarnania and Ætolia; Hercules raises banks, straightens the river course, and establishes peace.
Hercules raises banks, straightens Acheloüs, and is credited with ending warfare caused by flooding and boundary disruption.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / BOOK THE NINTH. / EXPLANATION.; lines 2393-2473 confidence: high
Hercules recounts prior labors: Busiris, Antaeus, Cerberus, a bull, Elis, Stymphalian waters, the Amazon belt, apples guarded by a dragon, Centaurs, a boar, the Hydra, Thracian horses, the Nemean lion, and supporting the heavens; he also mentions the unrelenting wife of Jupiter commanding.
Hercules' speech recounts many labors, including defeating violent figures and monsters, obtaining guarded objects, and supporting the heavens.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / BOOK THE NINTH. / EXPLANATION.; lines 2393-2473 confidence: medium
Hercules recounts his labors against Busiris, Antaeus, Cerberus, the bull, the Amazonian belt, the dragon-guarded apples, Centaurs, the boar, Hydra, Thracian steeds, the Nemean lion, and the heavens; he then says a consuming flame afflicts his lungs and limbs and questions the gods’ existence.
Hercules recalls many labors against destructive beings and is described as a protector of the earth when the gods fear for him.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / BOOK THE NINTH. / EXPLANATION.; lines 2475-2572 confidence: medium
“Hercules merited this character, for having cleared the earth of monsters, robbers, and tyrants.”
A footnote says Hercules was called protector of the earth because he cleared it of monsters, robbers, and tyrants.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / BOOK THE TENTH. / EXPLANATION.; lines 4104-4203 confidence: medium
Because Orpheus excelled in poetry and music, he was said to be the son of Apollo and the Muse Calliope.
Orpheus is presented as son of Apollo and Calliope and as one who brings or transmits poetry, music, worship, rites, magic, and astronomy.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE FIFTEENTH.; lines 12042-12141 confidence: medium
Hercules, called the son of Jove, reaches the Lacinian shores with Iberian cattle, rests in Croton’s hospitable dwelling, and predicts that the site will become a city in Croton’s grandsons’ time.
Hercules foretells the city’s site, directs Myscelos to the destined river mouth, and Myscelos founds Crotona there.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE FIFTEENTH.; lines 12042-12141 confidence: medium
Hercules reaches the Lacinian shores with Iberian cattle, rests at Croton's dwelling, and says that in Croton's grandsons' time the place will be the site of a city.
Hercules foretells the future city, commands Myscelos to go to its site, and enables the founder to escape legal punishment before founding Crotona.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3334-3411 confidence: medium
Miletus voluntarily flees in a swift ship across the Aegean, founds a city in Asia bearing his name, and with Cyane, daughter of the winding river Mæander, has the double offspring Byblis and Caunus.
Miletus voluntarily flees, crosses the Aegean by ship, and founds an Asian city named after himself.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3576-3652 confidence: medium
Footnote 47 reports variant parentage for Miletus and identifies him as founder of Miletus in Caria, Asia Minor.
Miletus is given named parentage and identified as city founder; Caunus is also connected with ancestry and city foundation.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3576-3652 confidence: medium
Miletus is said by some writers to be son of Apollo and Deione, with Thia as another named mother, and is identified as founder of Miletus in Caria.
Miletus is identified as son of Apollo in one tradition and founder of the city of Miletus.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5127-5208 confidence: high
The festival commemorated laws and civilized life attributed to Demeter; women processed from Athens to Eleusis carrying representations of the laws and other symbols of civilized life.
The festival commemorates the introduction of laws and civilized regulations, generally attributed to Demeter.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5127-5208 confidence: medium
The festival commemorated the introduction of laws and civilized regulations, generally ascribed to Demeter.
The festival is said to commemorate the introduction of laws and civilized regulations, generally ascribed to Demeter.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6256-6345 confidence: high
After embankments go underwater and plague begins, an oracle requires a royal virgin sacrifice; Hesione is exposed to a sea-monster, Hercules saves her for six horses, is refused payment, kills Laomedon, plunders Troy, gives the kingdom to Podarces, and gives Hesione to Telamon.
Hercules delivers Hesione from the sea-monster in exchange for six horses, then avenges refusal of the reward.
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The Mysteries of Mithra I2O THE MYSTERIES OF MITHRA / DOCTRINE OF THE MITHRAIC MYSTERIES 121 / THE MYSTERIES OF MITHRA / DOCTRINE OF THE M1THRAIC MYSTERIES 123; lines 5065-5095 confidence: medium
Hymns described a hero like Greek Atlas who bore the globe of Heaven on his shoulders and was regarded as the inventor of astronomy.
A hymnic hero like Atlas bears the globe of Heaven and is credited as inventor of astronomy.
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The Mysteries of Mithra THE MYSTERIES OF MITHRA / DOCTRINE OF THE MITHRAIC MYSTERIES 1 29 / THE MYSTERIES OF MITHRA / DOCTRINE OF THE MITHRAIC MYSTERIES; lines 5370-5432 confidence: medium
Mithra is naked and exposed to violent winds; he hides in a fig-tree, cuts and eats its fruit, strips its leaves for garments, and is then equipped for battle.
Mithra obtains food and leaf garments from a fig-tree and is then described as equipped for battle in a world before men existed.
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australian aboriginal
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Australian Legendary Tales: folk-lore of the Noongahburrahs as told to the Piccaninnies CONTENTS / PREFACE / INTRODUCTION / ANDREW LANG.; lines 3227-3261 confidence: medium
After the tribes camp around the plain, Wirreenun and the other rainmaker make great rain fall over the plain and fill it with water.
Wirreenun is credited with changing the country from desert to hunter's paradise by making rain fill a dry plain and enabling a large fish catch.
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Australian Legendary Tales: folk-lore of the Noongahburrahs as told to the Piccaninnies CONTENTS / PREFACE / INTRODUCTION / ANDREW LANG.; lines 564-658 confidence: medium
Byamee follows dry holes, takes short cuts marked by morilla ridges, hides behind a big dheal tree, wounds the kurreahs, whose tails make hollows that fill with water, drives them out, kills them, and the Narran later flows into the hollow at flood time.
Byamee’s pursuit is linked to morilla ridges, the making of hollows, and the subsequent flow of Narran floodwaters into the hollow.
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Australian Legendary Tales: folk-lore of the Noongahburrahs as told to the Piccaninnies CONTENTS / PREFACE / INTRODUCTION / ANDREW LANG.; lines 871-934 confidence: high
Bootoolgah the crane is married to Goonur the kangaroo rat; in their country there is no fire, and Bootoolgah sees spark and smoke while rubbing two pieces of wood together.
Bootoolgah and Goonur discover the art of fire-making in a country where fire was previously absent, changing the way food can be cooked.
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More Australian Legendary Tales A LEGEND OF THE FLOWERS / THE FROG HERALDS OF THE FLOOD . / EERIN, THE SMALL GREY OWL / K. LANGLOH PARKER.; lines 415-525 confidence: high
Wurrunnah wants to know where Byamee is; Byamee is described as the Good Being who made and instructed mankind, withdrew to heaven, and left laws not to be broken.
Byamee made and instructed mankind, withdrew to heaven as his home, and left laws not to be broken; the passage also calls him god and culture hero.
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More Australian Legendary Tales THE FROG HERALDS OF THE FLOOD . / EERIN, THE SMALL GREY OWL / K. LANGLOH PARKER. / ANDREW LANG.; lines 2158-2285 confidence: medium
Wahn threatens to kill her unless she promises to return and bring more Mungghee; she promises her tribe will help bring them to his creeks, and he lets her go.
The narrative explains how Mungghee came to Wahn’s creeks and why the Daens have mussels to cook and eat, explicitly crediting Wahn and the mussel-bringer.
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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 2528-2634 confidence: high
Goolayyahlee the Pelican, a great wirreenun, is first seen with a net, but no one knows where he got or keeps it; he sends his children for eurah sticks for the net ends and tells them the net will be there when they return.
Goolayyahlee is the first seen with a net, demonstrates its use, and later tells people how to make nets, after which the tribes make fishing nets.
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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 2636-2751 confidence: medium
Bohrah says Mungoongarlee would kill fighters with poison carried in a hidden bag; speakers describe kinship ties with the Daens, and Ouyouboolooey says he will save them.
Ouyouboolooey is the Black Snake and declares that he will save the Daens from Mungoongarlee through a planned act involving the poison bag.
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More Australian Legendary Tales THE FROG HERALDS OF THE FLOOD . / EERIN, THE SMALL GREY OWL / K. LANGLOH PARKER. / ANDREW LANG.; lines 3879-4008 confidence: high
Ngroondoorie is described as giver of laws, customs, and religion to southern tribes; his promise is that law-followers' spirits will follow his footsteps over Nar-oong-owie and be translated to his sky home.
Ngroondoorie gives laws, customs, and religion, and promises that those following his laws will after death follow his footsteps over Nar-oong-owie and be translated to his sky home.
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More Australian Legendary Tales THE FROG HERALDS OF THE FLOOD . / EERIN, THE SMALL GREY OWL / K. LANGLOH PARKER. / ANDREW LANG.; lines 3879-4008 confidence: high
Ngroondoorie dives toward the island, leaves a black patch where he emerges, makes a great she-oak tree spring from the earth, and hears the drowned wives' wailing in its top.
Ngroondoorie creates or marks multiple landscape features: the black patch of emergence, the she-oak tree, the reef made by his spear, and the sacred status of Nar-oong-owie.
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More Australian Legendary Tales THE FROG HERALDS OF THE FLOOD . / EERIN, THE SMALL GREY OWL / K. LANGLOH PARKER. / ANDREW LANG.; lines 4010-4272 confidence: high
Byamee, big man {Creator, Culture hero}.
Byamee is explicitly glossed as Creator and Culture hero.
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More Australian Legendary Tales THE YOUAYAH MAYAMAH, OR STONE FROGS / A LEGEND OF THE FLOWERS / THE FROG HERALDS OF THE FLOOD . / EERIN, THE SMALL GREY OWL; lines 242-357 confidence: medium
Marmbeyah, a ghost with a green boondee, is blamed for heat-apoplexy deaths caused by blows to the neck.
Marmbeyah is blamed for heat-apoplexy deaths and a man kills the ghost, saving both Indigenous people and whites from further sickness of that kind.
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The Euahlayi Tribe: A Study of Aboriginal Life in Australia CHAPTER I / INTRODUCTORY / CHAPTER II / THE ALL FATHER, BYAMEE; lines 908-1011 confidence: medium
Byamee is compared to the Arunta Alcheringa or Dream time; a corresponding Euahlayi myth tells of a primordial age when a colossal man and two women came from the remote north-east, transformed birds and beasts into people, made others from clay or stone, taught them, left laws, and returned.
The passage describes a colossal man and two women who transform animals into people, make others, teach everything, leave laws, and depart.
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The Euahlayi Tribe: A Study of Aboriginal Life in Australia CHAPTER I / INTRODUCTORY / CHAPTER II / THE ALL FATHER, BYAMEE; lines 908-1011 confidence: medium
The Brewarrina stone fish-trap on the Barwan River is said to have been made by Byamee and his gigantic sons; Byamee also established a common camping-ground for tribes to keep peace during the fishing festival and preserve fisheries.
The Brewarrina stone fish-trap is attributed to Byamee and his gigantic sons, and Byamee establishes peace at a common fishing-festival camp.
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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 3687-3801 confidence: medium
Numbardee is called the first woman and, like Milton's Eve, a caterer; she is said to have acquired the art of beating plant roots into flat cakes carried in a shoulder bag.
Numbardee, the first woman, is said to have acquired the art of beating plant roots into flat cakes.
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The Euahlayi Tribe: A Study of Aboriginal Life in Australia CHAPTER VII / BIRTH--BETROTHAL--AN ABORIGINAL GIRL FROM INFANCY TO WOMANHOOD / CHAPTER VIII / THE TRAINING OF A BOY UP TO BOORAH PRELIMINARIES; lines 3036-3143 confidence: high
Trees around the Bunbul are carved and painted as figures of men, including sons of Byamee's wives; two sons were made young men at the first Boorah Byamee instituted in the district.
Byamee is said to have instituted the first Boorah in the district, to have travelled as Creator and culture hero, and to have made the first Gayandi.
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The Euahlayi Tribe: A Study of Aboriginal Life in Australia CHAPTER VII / BIRTH--BETROTHAL--AN ABORIGINAL GIRL FROM INFANCY TO WOMANHOOD / CHAPTER VIII / THE TRAINING OF A BOY UP TO BOORAH PRELIMINARIES; lines 3145-3217 confidence: medium
Byamee's stone bull-roarer-like object is too heavy; while chopping a Coolabah tree near Weetalibah water-hole, he hears whizzing chips and decides to make a wooden Gayandi.
Byamee discovers the whizzing sound, shapes wooden pieces, and establishes them as the medium for Gayandi's voice at Boorah ceremonies.
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The Euahlayi Tribe: A Study of Aboriginal Life in Australia CHAPTER X / CHIEFLY AS TO FUNERALS AND MOURNING / CHAPTER XI / SOMETHING ABOUT STARS AND LEGENDS; lines 4353-4458 confidence: high
At Weetalibah stood the tree from which Byamee cut the first Gayandi; other trees are sacred because Byamee cut honey from them and marked them as his own.
Byamee is credited with making or marking trees, stone fisheries, water hollows, imprints, and other named places; his giant sons help make the fisheries.
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The Euahlayi Tribe: A Study of Aboriginal Life in Australia CHAPTER XI / SOMETHING ABOUT STARS AND LEGENDS / CHAPTER XII / THE TRAPPING OF GAME; lines 4573-4672 confidence: high
Stone weirs and dams with narrow passages form fish yards; the Brewarrina traps on the Barwon are said to have been made by Byamee, the god and culture-hero, and his giant sons, and Byamee established common camping and peace during the fishing festival.
Byamee is explicitly named as god and culture-hero; he and his giant sons are said to have made the Brewarrina fish-traps, and Byamee establishes common camping and peace during the fishing festival.
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The Euahlayi Tribe: A Study of Aboriginal Life in Australia CHAPTER XII / THE TRAPPING OF GAME / CHAPTER XIII / FORAGING AND COOKING; lines 4796-4903 confidence: medium
Mussels and crayfish are cooked in ashes; seagulls occasionally seen inland are said to have brought the first mussels to the back creeks.
Seagulls are said to have brought the first mussels to the back creeks.
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The Euahlayi Tribe: A Study of Aboriginal Life in Australia THE AMUSEMENTS OF BLACKS / CHAPTER XVI / BUSH BOGIES AND FINIS / GLOSSARY; lines 5716-5905 confidence: high
“Byamee, their god; culture hero 'Great One.'”
Byamee is explicitly glossed as a god and culture hero.
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The Euahlayi Tribe: A Study of Aboriginal Life in Australia The Euahlayi Tribe: A Study of Aboriginal Life in Australia / CONTENTS / LIST OF ILLUSTRATIONS / INTRODUCTION; lines 349-429 confidence: medium
The Kaitish are reported to say that Atnatu is an anthropomorphic being dwelling above the sky, that he first created himself, and then made the Alcheringa, the mythic age of primal evolution.
Atnatu is said to have created himself, made the Alcheringa, accounted for the beginning, and caused the mythic age of primal evolution.
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The Euahlayi Tribe: A Study of Aboriginal Life in Australia The Euahlayi Tribe: A Study of Aboriginal Life in Australia / CONTENTS / LIST OF ILLUSTRATIONS / INTRODUCTION; lines 349-429 confidence: medium
In Kaitish opinion, some humans were evolved and Atnatu is father of others; he expelled men from his heaven to earth for neglecting ceremonies and provided them with weapons and possessions.
Atnatu is said to have provided men with weapons and all that they possess and to have started them on their earthly career.
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The Native Tribes of Central Australia B B 2 / IX INITIATION CEREMONIES / CHAPTER X / C C 2; lines 16545-16592 confidence: medium
Two beings in the western sky are described as Ungambikula, meaning self-existing or out of nothing; from there they saw incomplete human creatures to the east, whom they were to make into men and women.
The two self-existing sky beings are assigned the mission of making rudimentary human creatures into men and women.
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The Native Tribes of Central Australia E E 2 / X TRADITIONS AS TO ALCHERINGA ANXESTORS 421 / UNYAPIRTA / XI TRADITIONS AS TO ALCHERIXGA ANXESTORS 425; lines 18179-18243 confidence: medium
At the northern entrance to the gorge, near a large stone and dead gum tree trunk, the Alcheringa witchetty leader Intwailiuka sprang into existence.
Intwailiuka is the ancestral leader associated with natural features, makes rock clefts for Churinga storage, guards the gap, and performs the increase ceremony.
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The Native Tribes of Central Australia ERRATUM / LIST OF ILLUSTRATIONS / IXTRODLXTIOX / INTRO DLXTIOX; lines 1343-1447 confidence: medium
Tribal traditions are said to show that customs varied over time; supposed ancestors introduced or changed initiation methods, and ancestors from local groups changed an older marriage system into the present one through special powerful individuals.
The passage explicitly states that traditions deal with supposed ancestors who introduced or changed the method of initiation.
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The Native Tribes of Central Australia ERRATUM / LIST OF ILLUSTRATIONS / IXTRODLXTIOX / INTRO DLXTIOX; lines 1343-1447 confidence: medium
Tribal traditions are said to show that customs varied over time; supposed ancestors introduced or changed initiation methods, and ancestors from local groups changed an older marriage system into the present one through special powerful individuals.
The passage says traditions identify ancestors from particular local groups who changed an older marriage system into the present one.
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The Native Tribes of Central Australia GLOSSARY OF NATIVE TERMS USED 647 / GLOSSARY OF NATIVE TERMS USED 649 / GLOSSARY OF NATIVE TERMS USED 651 / GLOSSARY OF NATIVE TERMS USED 655; lines 28681-28819 confidence: medium
Ungambikula are two beings who transformed hiapertwa creatures into human beings; the term is glossed as self-existing or made out of nothing.
Ungambikula are two beings who transformed hiapertwa creatures into human beings and are glossed as self-existing or made out of nothing.
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The Native Tribes of Central Australia HAS CLIMBED UP IS ARRANGING THE CHURINGA. / B B 2 / IX INITIATION CEREMONIES / CHAPTER X; lines 16501-16543 confidence: medium
The synopsis lists transformation of Inapertwa creatures into human beings by the Uugambikula and a tradition referring to the plum tree totem.
The Uugambikula and Ullakupera are said to transform Inapertwa creatures into human beings, with the Ullakupera also giving class names.
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The Native Tribes of Central Australia HAS CLIMBED UP IS ARRANGING THE CHURINGA. / B B 2 / IX INITIATION CEREMONIES / CHAPTER X; lines 16501-16543 confidence: medium
The synopsis describes the Ullakupera men and their stone knives, their introduction of circumcision by stone knife, the Utiara men's attempt to secure knives, the Ullakupera wanderings from Atnaturka to Utiara, and their transformation of Inapertwa into humans with class names.
The Ullakupera give class names, and the emu people establish the present class system.
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The Native Tribes of Central Australia ILI.PONGWURKA WERE BURNT DURING THE ENGWURA. / X TRADITIONS AS TO ALCHERIXGA AN'CESTORS 393 / TRADITIONS AS TO ALCHERLXGA ANCESTORS 395 / X TRADITIONS AS TO ALCHERINGA ANCESTORS 397; lines 16915-16995 confidence: medium
At Bukhara the party divided into Panunga/Bukhara and Purula/Kumara sides; after facing east and looking back, two hills arose where they stood, and newly made beings were also divided into two groups.
Hills arise where groups stood, sacred stones mark where knives were spread or where men waited, and an Oknanikilla forms where the Arakurta go into the ground.
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The Native Tribes of Central Australia ILPINTIRA, WHICH IS DRAWN ON THE GROUND. / VI INTICHIUMA CEREMONIES 183 / VI INTICHIUMA CEREMONIES 185 / INTICHIUMA CEREMONIES 187; lines 9255-9346 confidence: medium
The large Churinga represents honey carried by Ilatirpa, a celebrated Oknirabata of the Alcheringa; Ilatirpa is leader of the Yarumpa and sent wandering parties from the spot. A long thin stone Churinga represents his digging implement for ants.
Ilatirpa is identified as a celebrated Oknirabata, leader of the Yarumpa, and sender of wandering parties from the spot.
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The Native Tribes of Central Australia IX INITIATION CEREMONIES / CHAPTER X / C C 2 / TRADITIONS AS TO ALCHERIXGA ANCESTORS 389; lines 16595-16681 confidence: high
The passage describes arms, fingers, legs, toes, nose, nostrils, mouth, eyelids, and body being made so that men and women are formed from the Inapertiva.
The Ungambikula shape Inapertiva bodies into men and women and assign them to named totemic identities.
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The Native Tribes of Central Australia THE TOTEMS / CH. IV THE TOTEMS 113 / THE TOTEMS 115 / IV THE TOTEMS 117; lines 6600-6688 confidence: medium
Alcheringa men and women are semi-human beings with powers beyond their descendants; they inhabited the same country before many marked features existed, and features such as Macdonnell Ranges gaps and gorges are attributed to them.
Alcheringa ancestors are credited with the origins of marked landscape features such as gaps and gorges in the Macdonnell Ranges.
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The Native Tribes of Central Australia TRADITIONS AS TO ALCHERINGA ANCESTORS 399 / X TRADITIONS AS TO ALCHERIN'GA ANXESTORS 401 / TRADITIONS AS TO ALCHERIXGA ANXESTORS 403 / IJ D 2; lines 17218-17260 confidence: medium
The newly arisen Ulpmerka travel with local Akakia Ulpmerka to Erlua, leave members behind to form Oknanikilla, meet Kukaitcha’s Nurtunja-carrying party at Arwura-puncha, join forces, perform quabara uudattha, and proceed onward.
The group travels through named places, leaves members behind to form Oknanikilla, and is linked to stones that remain as markers of the dance site.
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The Native Tribes of Central Australia TRADITIONS AS TO ALCHERINGA ANCESTORS 417 / X TRADITIONS AS TO ALCHERIXGA ANXESTORS 419 / E E 2 / X TRADITIONS AS TO ALCHERINGA ANXESTORS 421; lines 17962-18031 confidence: high
In one traditional stage, two Ungambikula lived in the western sky, came down to earth, transformed Inapertwa creatures into human beings with animal or plant totem names, and circumcised some men using a fire-stick.
Multiple ancestral figures or groups introduce transformations, rites, class names, marriage rules, and class divisions.
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The Native Tribes of Central Australia TRADITIONS AS TO ALCHERINGA ANXESTORS 391 / ILI.PONGWURKA WERE BURNT DURING THE ENGWURA. / X TRADITIONS AS TO ALCHERIXGA AN'CESTORS 393 / TRADITIONS AS TO ALCHERLXGA ANCESTORS 395; lines 16830-16912 confidence: medium
Near the Apulia, Ullakupera use stone knives to make Inapertwa creatures into men and women and confer the class names Panunga, Bukhara, Purula, and Kumara.
The Ullakupera are said to be the first to confer the Arunta class names Panunga, Bukhara, Purula, and Kumara while transforming Inapertwa into people.
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The Native Tribes of Central Australia TRADITIONS AS TO ALCHERIXGA ANCESTORS 389 / TRADITIONS AS TO ALCHERINGA ANXESTORS 391 / ILI.PONGWURKA WERE BURNT DURING THE ENGWURA. / X TRADITIONS AS TO ALCHERIXGA AN'CESTORS 393; lines 16756-16827 confidence: medium
A great Oknirabata of the Ullakupera/little hawk totem arose at Atnaturka beside Love's Creek; he and his group possessed fine Lalira stone knives and used them for Lartna/circumcision, while other totems used fire-sticks up to that time.
Stone knives are contrasted with earlier fire-stick use, Ulpmurintha instructs others to use Lalira, and the note mentions a tradition about introduction of the stone knife.
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The Native Tribes of Central Australia TRADITIONS AS TO ALCHERIXGA ANXESTORS 403 / IJ D 2 / TRADITIONS AS TO ALCHERINGA ANXESTORS 405 / X TRADITIONS AS TO ALCHERIXGA ANCESTORS 407; lines 17352-17432 confidence: medium
The Achilpa go to Achilpa-interninja; a bundle-string breaks, a small Churinga is lost, and the Purula man Ultanchika later springs from it.
The travelling Achilpa move through named places where events explain names, visible stones, red water, local origins, descendants, and men left behind.
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The Native Tribes of Central Australia TRADITIONS AS TO ALCHERLXGA ANCESTORS 395 / X TRADITIONS AS TO ALCHERINGA ANCESTORS 397 / TRADITIONS AS TO ALCHERINGA ANCESTORS 399 / X TRADITIONS AS TO ALCHERIN'GA ANXESTORS 401; lines 17084-17173 confidence: medium
The party meets honey-ant Inapertwa performing Engwura, makes them men and women, leaves a Panunga woman, transforms Ullakupera Inapertwa, and goes into the ground where Churinga and spirits remain at an Ullakupera local centre.
The Ullakupera party changes two groups of Inapertwa into men, women, or human beings.
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The Native Tribes of Central Australia TRADITIONS AS TO ALCHERLXGA ANCESTORS 395 / X TRADITIONS AS TO ALCHERINGA ANCESTORS 397 / TRADITIONS AS TO ALCHERINGA ANCESTORS 399 / X TRADITIONS AS TO ALCHERIN'GA ANXESTORS 401; lines 17084-17173 confidence: medium
The introduction of class names is noted, but no marriage restrictions or reason are given; the passage says circumcision's origin is not explained and discusses its relation to wives in the account and in the authors' present day.
The passage says the second important point about the Ullakupera men is the introduction of class names.
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The Native Tribes of Central Australia TRADITIONS AS TO ALCHERLXGA ANCESTORS 395 / X TRADITIONS AS TO ALCHERINGA ANCESTORS 397 / TRADITIONS AS TO ALCHERINGA ANCESTORS 399 / X TRADITIONS AS TO ALCHERIN'GA ANXESTORS 401; lines 17084-17173 confidence: high
Later Achilpa, or wild cat men, are introduced as middle Alcheringa figures who brought in Ariltha, or sub-incision.
The Achilpa, or wild cat men, are credited with introducing Ariltha, or sub-incision, in a later tradition.
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The Native Tribes of Central Australia UNYAPIRTA / XI TRADITIONS AS TO ALCHERIXGA ANXESTORS 425 / XI TRADITIONS AS TO ALCHERIN'GA ANXESTORS 427 / XI TRADITIONS AS TO ALCHERINGA ANCESTORS 429; lines 18317-18400 confidence: medium
At Unthurqua or Emily Gap, a party sat at the northern entrance after the old man Intwailiuka warned them to come no further.
Named Alcheringa ancestors lead parties, regulate access to sacred precincts, conduct or assist ceremonies, leave site traces, and are linked to descendants and present ritual authority.
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The Native Tribes of Central Australia V THE CHURIXGA OF THE ARUXTA TRIBE 135 / V THE CHURIXGA OF THE ARUXTA TRIBE 137 / V THE CHURIXGA OF THE ARUNTA TRIBE 139 / V THE CHURINGA OF THE ARUNTA TRIBE 141; lines 7498-7582 confidence: medium
The Ilyaba Yarumpa honey-ant totem storehouse is a rocky-hill hole identified as an Alcheringa ant nest; its contents include Churinga of Ilatirpa, stone Churinga representing honey and digging wood, many wooden Yarumpa Churinga, lizard Churinga borrowed from another group, and wild cat Churinga lent by a son-in-law.
Ilatirpa is described as a celebrated Alcheringa leader who sent wandering Yarumpa bands out from Ilyaba, called the great centre of the totem.
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The Native Tribes of Central Australia VI INTICHIUMA CEREMONIES 185 / INTICHIUMA CEREMONIES 187 / VI IXTICHIU-MA CEREMONIES 189 / IXTICHIUMA OF THE OUATCHA OR WATER TOTEM; lines 9367-9419 confidence: low
Most water-totem members are said to be Purula and Kumara; Irtchwoanga imparted the rain-making secret in the Alcheringa and fixed the places for the ceremony.
Irtchwoanga, an Alcheringa individual, is credited with giving the rain-making secret and determining the ceremonial sites.
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The Native Tribes of Central Australia VIII INITIATION CEREMONIES 303 / VIII INITIATION CEREMONIES 305 / IXITIATIOX CEREMONIES / CARRIED.; lines 14086-14194 confidence: medium
Two kangaroo men come from the far west carrying a large Waninga; at Umbera-wartna they deposit Churinga in the ground, forming an Oknanikilla and leaving kangaroo totem spirit individuals.
The two kangaroo men are Alcheringa ancestral figures whose travels create Oknanikilla sites, leave totemic spirit individuals, and link named places to the kangaroo totem.
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The Native Tribes of Central Australia X TRADITIONS AS TO ALCHERIN'GA ANXESTORS 401 / TRADITIONS AS TO ALCHERIXGA ANXESTORS 403 / IJ D 2 / TRADITIONS AS TO ALCHERINGA ANXESTORS 405; lines 17263-17349 confidence: medium
The second Achilpa or wild cat group comes from Luritcha country, camps at Yungurra, and is led by two Oknirabata or wise old men called Atninumi-la-tniripa.
The Achilpa travel through a sequence of named places, perform ceremonies, carry sacred objects, leave men behind at a site, and interact with local totemic beings.
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The Native Tribes of Central Australia X TRADITIONS AS TO ALCHERINGA ANCESTORS 397 / TRADITIONS AS TO ALCHERINGA ANCESTORS 399 / X TRADITIONS AS TO ALCHERIN'GA ANXESTORS 401 / TRADITIONS AS TO ALCHERIXGA ANXESTORS 403; lines 17176-17216 confidence: medium
After leaving Okira, the men went to Therierita, performed Arilt/ia, made Engwura, left party members behind, and at Atymikoala performed a totemic sacred ceremony using uiuiattha or bird's down for decoration.
The passage describes Alcheringa figures traveling through named locations, performing sacred ceremonies, and thereby associating those ceremonies with particular spots and present-day counterparts.
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The Native Tribes of Central Australia X TRADITIONS AS TO ALCHERIXGA AN'CESTORS 393 / TRADITIONS AS TO ALCHERLXGA ANCESTORS 395 / X TRADITIONS AS TO ALCHERINGA ANCESTORS 397 / TRADITIONS AS TO ALCHERINGA ANCESTORS 399; lines 16998-17081 confidence: medium
After killing the Echidna man and leaving a little hawk woman without a living representative, the party travels to Urangipa; old Intumpulla performs Lartna, transforms Inapertiva into human beings, and stays with Kakwa women and Unchinia, while the rest go on under the Bukhara man.
Old Intumpulla transforms a number of Inapertiva into human beings at Urangipa.
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The Native Tribes of Central Australia X TRADITIONS AS TO ALCHERIXGA ANCESTORS 407 / X TRADITIONS AS TO ALCHERIXGA ANXESTORS 409 / X TRADITIONS AS TO ALCHERIXGA ANCESTORS 413 / TRADITIONS AS TO ALCHERINGA ANCESTORS 415; lines 17691-17775 confidence: medium
At Yapilpa the Achilpa meet Unthippa dancing women coming from the west and do not interfere; they cross the range, camp at the Ulpmaltwitcha waterhole, and make quabara tindattha.
The Achilpa party moves through named places, performs ceremonies, names Urichipma from an observed craft activity, and leaves a row of stones marking their tracks.
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The Native Tribes of Central Australia X TRADITIONS AS TO ALCHERIXGA ANCESTORS 413 / TRADITIONS AS TO ALCHERINGA ANCESTORS 415 / TRADITIONS AS TO ALCHERINGA ANCESTORS 417 / X TRADITIONS AS TO ALCHERIXGA ANXESTORS 419; lines 17869-17913 confidence: medium
The passage says there is no definite evidence that relations between different totems were prohibited; recorded inter-totem intercourse involves special groups such as the Achilpa, described as powerful groups marching across country, imposing rites and ceremonies, and possibly exercising such intercourse as a conquering right.
The Achilpa are represented as powerful groups marching across country and imposing rites and ceremonies on other people with whom they came in contact.
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The Native Tribes of Central Australia X TRADITIONS AS TO ALCHERIXGA ANXESTORS 409 / X TRADITIONS AS TO ALCHERIXGA ANCESTORS 413 / TRADITIONS AS TO ALCHERINGA ANCESTORS 415 / TRADITIONS AS TO ALCHERINGA ANCESTORS 417; lines 17778-17866 confidence: medium
At Macdonald the travelers find hawk men and women, perform ceremonies, and leave one Kumara man whose descendant is said to be living.
The Achilpa ancestral party travels through named places, performs ceremonies, leaves people and objects, and is said to form Oknanikilla or local totem centres.
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The Native Tribes of Central Australia X TRADITIONS AS TO ALCHERIXGA ANXESTORS 419 / E E 2 / X TRADITIONS AS TO ALCHERINGA ANXESTORS 421 / UNYAPIRTA; lines 18034-18176 confidence: medium
At various places Udnirringita people originated in the Alcheringa from animal ancestors, and Alcheringa people deposited Churinga during wanderings or where they originated.
Alcheringa Udnirringita ancestors are said to have deposited Churinga at places during their wanderings or at places of origin, creating a landscape where natural features have attached histories.
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The Native Tribes of Central Australia XI TRADITIONS AS TO ALCHERIN'GA AN'CESTORS 433 / XI TRADITIONS AS TO ALCHERIXGA ANXESTORS 435 / F F 2 / XI TRADITIONS AS TO ALCHERINGA ANCESTORS 437; lines 18665-18744 confidence: medium
The emu travellers leave men at Karpirakura, continue west along the Macdonnell Ranges, form totem centres, shed remaining feathers, enter the earth near Glen Helen, and reach Apaura, where they stay with local emu people and form an important centre.
The emu party forms totem centres along its route, and the honey-ant episode is tied to a great totem centre, Churinga, Engwura ground, hill, stones, and spring.
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The Native Tribes of Central Australia XI TRADITIONS AS TO ALCHERIN'GA ANXESTORS 427 / XI TRADITIONS AS TO ALCHERINGA ANCESTORS 429 / XI TRADITIONS AS TO ALCHERINGA ANCESTORS 431 / XI TRADITIONS AS TO ALCHERIN'GA AN'CESTORS 433; lines 18493-18579 confidence: medium
At Urapitchera, the woman finds Achilpa making Engwura, directs a great flow of blood from her sexual organs toward them, they flee to a place marked by stones, and the blood forms a clay-pan on the Engwura ground.
The woman's blood covers an Engwura ground and forms a clay-pan, while stones spring up at the place where the Achilpa take refuge.
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The Native Tribes of Central Australia XI TRADITIONS AS TO ALCHERINGA ANCESTORS 43 / TRADITIONS AS TO ALCHERIXGA ANXESTORS 441 / XI TRADITIONS AS TO ALCHERINGA ANCESTORS 443 / XI TRADITIONS AS TO ALCHERIXGA ANXESTORS 445; lines 19008-19089 confidence: medium
From the ashes of the fire emerge Inapertwa creatures, ancestors of the fire totem people; two Bukhara wild duck men, Erkung-ir-quilika and Mura-wilyika, make them into men and women and return west.
Two wild duck men discover the Inapertwa creatures and make them into men and women.
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The Native Tribes of Central Australia XIV CUSTOMS RELATING TO BURIAL AND .MOURNING 507 / XIV CUSTOMS RELATING TO BURIAL AND MOURNING 511 / CHAPTER XV / CH. XV THE IRUNTARINIA AND ARUMBURIN'GA; lines 21735-21816 confidence: medium
Alcheringa beings can travel on, above, or beneath the ground; they can flood country, raise plains, make pools, form gorges and gaps, and produce rocks or trees where they plant sacred poles.
The passage describes powerful Alcheringa beings causing floods, plains, pools, gorges, gaps, rocks, and trees, and leaving natural markers where they entered the earth.
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The Native Tribes of Central Australia XIX CLOTHING, WEAPONS, IMPLEMENTS, ETC. / XIX CLOTHING, WEAPONS, IMPLEMENTS, ETC. 625 / XIX CLOTHING, WEAPONS, IMPLEMENTS, ETC. 627 / XIX CLOTHING, WEAPONS, IMPLEMENTS, ETC. 629; lines 26063-26146 confidence: low
The Kauana is regarded as something common to all totems; young men sit around its base for painting, and the authors suggest it may be emblematic of a great ancestor associated with the origin of the totems.
The authors suggest that the Kauana may be emblematic of a great ancestor associated with the origin of the various totems and common to all totems.
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The Northern Tribes of Central Australia CEREMONIES OF THE WOLLUNQUA TOTEM / CEREMONIES OF THE WOLLUNQUA TOTEM / CH. VII CEREMONIES OF THE WOLLUNQUA TOTEM 247 / CEREMONIES OF THE WOLLUNQUA TOTEM; lines 14707-14789 confidence: medium
Prominent features are tied to traditions: a range marks the bat ancestor's path, a rock column represents an opossum man who left spirit children, and white quartzite hills indicate white ant eggs thrown by Munga-munga women.
Natural features are repeatedly linked to ancestral beings and their travels; the passage describes water-holes, gorges, and crags peopled by spirit individuals and crossed by ancestral lines of travel.
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The Northern Tribes of Central Australia CEREMONY OF A PLACE CALLED PARAPAKINI. / GLOSSARY OF NATIVE TERMS USED / GLOSSARY OF NATIVE TERMS USED / GLOSSARY OF NATIVE TERMS USED; lines 33395-33546 confidence: medium
“A species of hawk which gives its name to a totemic group. The ancestor of the latter first discovered fire.”
The Kdkan entry states that a hawk totemic group’s ancestor first discovered fire.
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The Northern Tribes of Central Australia CH. VI CEREMONIES CONNECTED WITH THE TOTEMS 191 / CH. VI CEREMONIES CONNECTED WITH THE TOTEMS 193 / CEREMONIES CONNECTED WITH THE TOTEMS 195 / VI CEREMONIES CONNECTED WITH THE TOTEMS 197; lines 13062-13142 confidence: medium
The tradition of the tjintilli is vague and its significance unknown. In the Alcheringa a Tjintilli lizard man with a Napanunga wife stays near a hill, travels to Kulpara, performs ceremonies, and makes the first tjintilli from Barkala bushes used by two Itjilpi women for sun shades.
An Alcheringa Tjintilli lizard man is credited with making the first tjintilli while performing ceremonies at Kulpara.
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The Northern Tribes of Central Australia CHAPTER XIII / TRADITIONS RELATING TO TOTEMIC ANCESTORS / ILLINJA THE OPOSSUM MAN, AND MURUNDA THE / ILTJERKNA AND ILLINJA AND THE EATING OF; lines 21127-21226 confidence: medium
The two men change colour, grow large, become oknirabata or great teachers, climb hills, stroke whiskers or beards, meditate, and look in all directions.
The two water men become oknirabata, produce totemic relations with euro men, and the Tumana/Kallidinlidina/Atnabubu sequence accounts for making and swinging Churinga in initiation.
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The Northern Tribes of Central Australia CHAPTER XIII / TRADITIONS RELATING TO TOTEMIC ANCESTORS / ILLINJA THE OPOSSUM MAN, AND MURUNDA THE / ILTJERKNA AND ILLINJA AND THE EATING OF; lines 21228-21331 confidence: medium
Near Powell Creek, an old Thamungala frilled lizard man makes a water-course while performing ceremonies; Thaballa men from Lamara hunt him away, his retreat forms Powell Creek, and the sky falls and kills him near Renner’s Spring where a stone pile marks the spot.
The old frilled lizard man makes a water-course and Powell Creek as he retreats, and a stone pile marks where the sky kills him.
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The Northern Tribes of Central Australia CHAPTER XIII / TRADITIONS RELATING TO TOTEMIC ANCESTORS / ILLINJA THE OPOSSUM MAN, AND MURUNDA THE / ILTJERKNA AND ILLINJA AND THE EATING OF; lines 21366-21457 confidence: high
The travelers cut the ground to make a creek; at Wirrilyatjirri people cry for water, the elder fails to produce water with his stone knife, the younger cuts with his left hand and a stream flows out, and a big snake rises to the sky and eats everyone except the two cats.
The two cat brothers travel through named places, cut ground to make creeks and streams, scoop a water-hole, place trees around it, leave spirit children, and make hill ranges.
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The Northern Tribes of Central Australia CHAPTER XIII / TRADITIONS RELATING TO TOTEMIC ANCESTORS / ILLINJA THE OPOSSUM MAN, AND MURUNDA THE / ILTJERKNA AND ILLINJA AND THE EATING OF; lines 21459-21534 confidence: medium
At Athalta and then near Thapauerlu, Pittongu removes teeth to make himself better-looking; the passage states he was the first man to knock teeth out. He carries evil magic, spears, tomahawks, stone knives, and other implements.
The passage says Pittongu was the first man to knock out teeth and explains regional expertise in axes, knives, and barbed spears by the tools he dropped.
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The Northern Tribes of Central Australia CHAPTER XXI / CHAP. XXI / KNOCKING OUT OF TEETH / KNOCKING OUT OF TEETH; lines 27274-27343 confidence: medium
Ilungunjia, another man of the same totem, hears from the old snakes about knocking out teeth and teaches others, who say that because the snakes knocked out their teeth in the Alcheringa, it is good to do the same.
Ilungunjia hears about tooth-knocking from old snakes and teaches other people how to perform it.
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The Northern Tribes of Central Australia CHILDBIRTH / FOOD RESTRICTIONS / FOOD RESTRICTIONS / FOOD RESTRICTIONS; lines 28155-28268 confidence: medium
The passage reports a Warramunga tradition that nose-boring was first performed in the Alcheringa by an old crow using his beak.
The Warramunga tradition says nose-boring was first performed in the Alcheringa by an old crow using his beak.
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The Northern Tribes of Central Australia CHURINGA AND ALLIED OBJECTS / CHAPTER IX / INTICHIUMA CEREMONIES / FIG. 98. CEREMONY OF IRRIMUNTA. WARRAMUNGA TRIBE.; lines 16783-16907 confidence: medium
The snake comes up out of the earth, makes Tennant Creek and the Macdouall Range, travels, makes thuthu or sacred ceremonies, and leaves spirit children behind.
The snake emerges from the earth, travels, creates Tennant Creek and the Macdouall Range, makes ceremonies, leaves spirit children, and later returns to Tjinqurokora.
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The Northern Tribes of Central Australia CHURINGA AND ALLIED OBJECTS / CHURINGA AND ALLIED OBJECTS / CHAPTER IX / INTICHIUMA CEREMONIES; lines 16639-16753 confidence: medium
Each Warramunga totemic group usually has a great ancestor who arose at a special spot, crossed the country making creeks, plains, ranges, and water-holes, and left spirit individuals; the ceremony tracks this path and commemorates mungai spots, equivalent to Arunta oknanikilla, where spirit children were left.
The Warramunga ancestor arises at a special place, travels across the country, makes creeks, plains, ranges, and water-holes, and leaves spirit individuals who are reincarnated.
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The Northern Tribes of Central Australia CHURINGA AND ALLIED OBJECTS / CHURINGA AND ALLIED OBJECTS / CHURINGA AND ALLIED OBJECTS / CHURINGA AND ALLIED OBJECTS; lines 15834-15931 confidence: medium
The passage states that each group's eponymous ancestor is usually a single individual, often more animal than human; Wollunqua is distinctly animal; the black snake ancestor had no Churinga but made mungai, local-totem centres, leaving spirit children from his body where he performed ceremonies.
The black snake ancestor establishes local-totem centres and leaves spirit children behind wherever he performs ceremonies.
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The Northern Tribes of Central Australia EATING THE TOTEMIC ANIMAL OR PLANT / CHAPTER XI / INITIATION CEREMONIES / CHAP. XI; lines 18446-18523 confidence: high
Atnatu, a great sky being with black face and no anus, sees the boys and sends down stone knives; each brother uses a knife to cut himself.
After cutting themselves and performing subincision, the brothers are described as fully initiated men who travel and initiate groups they meet.
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The Northern Tribes of Central Australia FIG. 306. STONE CHUR- / FIG. 310. GROUND-DRAWING ASSOCIATED WITH THE WOLLUNQUA TOTEMIC / CEREMONY OF A PLACE CALLED PARAPAKINI. / GLOSSARY OF NATIVE TERMS USED; lines 33092-33231 confidence: medium
Small lizards that snap up flies quickly are named; two Alcheringa individuals who first made men and women became transformed into these lizards.
Two Alcheringa individuals first made men and women and then became transformed into small lizards.
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The Northern Tribes of Central Australia FIG. PAGE / PLATES AND MAP / CHAPTER I / INTRODUCTION; lines 2075-2171 confidence: medium
“In all of the tribes there is the belief in the existence of alcheringa (or its equivalent) ancestors, who made the country, and left behind numberless spirit individuals who are constantly undergoing reincarnation.”
The passage says alcheringa or equivalent ancestors made the country.
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The Northern Tribes of Central Australia FIG. PAGE / PLATES AND MAP / CHAPTER I / INTRODUCTION; lines 2618-2732 confidence: medium
Almost every tribe is said to have a tradition of special men or women who introduced the stone knife for initiation in place of the fire-stick, which had caused deaths of many young men.
Special men, women, and eminent alcheringa ancestors are credited with introducing important customs such as initiation implements and the marriage system.
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The Northern Tribes of Central Australia FIRE CEREMONY OF WARRAMUNGA TRIBE / CHAPTER XIII / TRADITIONS RELATING TO TOTEMIC ANCESTORS / ILLINJA THE OPOSSUM MAN, AND MURUNDA THE; lines 20876-20921 confidence: high
Men from Aroitjarunga come seeking wives; the moon first refuses them but later decides to give them wives and instructions about proper marriage.
The moon decides to give wives to men and instructs them in correct marriage pairings.
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The Northern Tribes of Central Australia FIRE CEREMONY OF WARRAMUNGA TRIBE 389 / FIRE CEREMONY OF WARRAMUNGA TRIBE / CHAPTER XIII / TRADITIONS RELATING TO TOTEMIC ANCESTORS; lines 20112-20207 confidence: medium
Illippa returns to camp, makes wild-cat totem ceremonies, dies forming a large totem centre, and is identified as Panunga while the woman is identified as Purula and lawfully marriageable to him.
Illippa makes ceremonies of the wild-cat totem and then dies at his camp, forming a large oknanikilla.
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The Northern Tribes of Central Australia FIRE CEREMONY OF WARRAMUNGA TRIBE 389 / FIRE CEREMONY OF WARRAMUNGA TRIBE / CHAPTER XIII / TRADITIONS RELATING TO TOTEMIC ANCESTORS; lines 20313-20421 confidence: high
The crow sees distant inmintera, incomplete Unmatjera men and women, decides to make them into men and women, does so by means of his beak, then makes a churinga lelira, a sacred stone knife, intending to circumcise them.
The crow man makes incomplete Unmatjera into men and women, while the Parenthie lizard men perform circumcision, subincision, and atna-ariltha-kuma.
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The Northern Tribes of Central Australia FIRE CEREMONY OF WARRAMUNGA TRIBE 389 / FIRE CEREMONY OF WARRAMUNGA TRIBE / CHAPTER XIII / TRADITIONS RELATING TO TOTEMIC ANCESTORS; lines 20424-20530 confidence: high
Unkurta tells an Iwuta/Aril kara figure that, after sleeping and waking, he will see many Iwutas like himself, grow in flesh, become an oknirabata, and should be placed in a tree after death while his sons teach tree burial.
Unkurta repeatedly instructs different totemic figures and his children to place the dead in trees and teach this practice to others.
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The Northern Tribes of Central Australia FIRE CEREMONY OF WARRAMUNGA TRIBE 389 / FIRE CEREMONY OF WARRAMUNGA TRIBE / CHAPTER XIII / TRADITIONS RELATING TO TOTEMIC ANCESTORS; lines 20632-20732 confidence: medium
The elder’s micturition gives rise to equina, a whitish friable stone used for painting ceremonial designs; the brothers later both make supplies of equina and name places.
The brothers’ actions produce equina used in ceremonies, named places, a creek, and stone markers at a water-hole.
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The Northern Tribes of Central Australia FOOD RESTRICTIONS / FOOD RESTRICTIONS / FOOD RESTRICTIONS / INHERITANCE; lines 28329-28410 confidence: medium
Kaitish and Unmatjera are said to follow the same conditions; in Warramunga, ceremonies belong to the totemic group as a whole because one great ancestor performed them and left reincarnated spirit individuals who did not themselves perform ceremonies.
Each Warramunga totemic group is said to have one great ancestor who performed ceremonies connected with the group, making the ceremonies belong to the group as a whole.
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The Northern Tribes of Central Australia FOOD RESTRICTIONS / FOOD RESTRICTIONS / INHERITANCE / THE MAKING OF FIRE; lines 28413-28499 confidence: medium
Two hawks, Warapulapula and Kirkalanji, arise at Wakuttha by a water-hole; two gum-trees mark where they lived and first made fire. They rub sticks together, set the whole country on fire, Kirkalanji dies from burns, and the fire catches the moon man and bandicoot woman, burning the latter.
Both Warramunga traditions present paired beings who make fire for the first time by rubbing sticks together.
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The Northern Tribes of Central Australia FOOD RESTRICTIONS / INHERITANCE / THE MAKING OF FIRE / THE MAKING OF FIRE; lines 28502-28554 confidence: medium
In the Mara Alcheringa tradition, a black Kakan or eagle-hawk man of the Murungun class discovers how to make fire by rubbing two sticks together.
The black Kakan or eagle-hawk man in the Alcheringa discovers how to make fire by rubbing two sticks together.
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The Northern Tribes of Central Australia GLOSSARY OF NATIVE TERMS USED / GLOSSARY OF NATIVE TERMS USED / GLOSSARY OF NATIVE TERMS USED / GLOSSARY OF NATIVE TERMS USED; lines 34519-34684 confidence: medium
Name applied to two beings who came from the western sky and transformed incomplete creatures into men and women.
The passage names two western-sky beings who transform incomplete creatures into men and women.
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The Northern Tribes of Central Australia ILLINJA THE OPOSSUM MAN, AND MURUNDA THE / ILTJERKNA AND ILLINJA AND THE EATING OF / BY A THAKOMARA MAN / KARINJI THE JABIRU; lines 21794-21894 confidence: medium
At Narulunka the boys make a water-producing hole and spring; they kill Mantita the female hill-kangaroo, drag her to carve Walunga Creek, cook her in a hole that becomes a lily pool, name Akulunka, and make Manunga Creek.
The two boys create holes, springs, creeks, pools, and named places as they travel; the Anula variant also links their journey to local centres and mungai places.
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The Northern Tribes of Central Australia ILLINJA THE OPOSSUM MAN, AND MURUNDA THE / ILTJERKNA AND ILLINJA AND THE EATING OF / BY A THAKOMARA MAN / KARINJI THE JABIRU; lines 21896-21978 confidence: high
In Mungai times, described as the Binbinga equivalent of the Arunta Alcheringa, Ulanji, a snake, emerges from the ground at Makumundana and makes a large lily water-hole.
Ulanji is identified as a snake who emerges from the ground and creates water-holes, creeks, springs, hills, ranges, crocodile places, and named sites.
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The Northern Tribes of Central Australia ILLINJA THE OPOSSUM MAN, AND MURUNDA THE / ILTJERKNA AND ILLINJA AND THE EATING OF / BY A THAKOMARA MAN / KARINJI THE JABIRU; lines 21896-21978 confidence: high
A Paliarinji man of the Ulanji snake totem first tells the Binbinga people proper marriage partners; before his coming, they had no proper rules for marriage.
The Paliarinji snake-totem man is said to first tell Binbinga people proper marriage partners, and the narrative shows marriage categories established through exchange of kinship terms and women given in marriage.
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The Northern Tribes of Central Australia ILLINJA THE OPOSSUM MAN, AND MURUNDA THE / ILTJERKNA AND ILLINJA AND THE EATING OF / BY A THAKOMARA MAN / KARINJI THE JABIRU; lines 21896-21978 confidence: medium
A Paliarinji man of the Ulanji snake totem first tells the Binbinga people proper marriage partners; before his coming, they had no proper rules for marriage.
Snake, kangaroo, Tjuanaku/Pungarinji, hawk, dingo, and eagle hawk figures are associated with establishing or validating marriage arrangements in the Binbinga and Mara material.
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The Northern Tribes of Central Australia ILLINJA THE OPOSSUM MAN, AND MURUNDA THE / ILTJERKNA AND ILLINJA AND THE EATING OF / BY A THAKOMARA MAN / KARINJI THE JABIRU; lines 21980-22082 confidence: high
Wataninka of the dingo totem comes to Auanula, meets a Thungallum man from a large fresh-water spring, and together they make Makunka water-hole, prepare a circumcision ground, make and hide corrobboree sticks, while the Yakomari carries kurtu stone knives.
The Yakomari and Thungallum men travel through country making water-holes, a cave, creeks, hills, and other named features.
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The Northern Tribes of Central Australia ILLINJA THE OPOSSUM MAN, AND MURUNDA THE / ILTJERKNA AND ILLINJA AND THE EATING OF / BY A THAKOMARA MAN / KARINJI THE JABIRU; lines 21980-22082 confidence: medium
At Muntura they make a lily-filled water-hole; the Yakomari makes fire by twirling split sticks; the Thungallum circumcises a frilled lizard and gives him the knife, after which the lizard goes to Karawa country and teaches knife use instead of the fire-stick.
At Muntura the Yakomari breaks a stick and makes fire by twirling one piece on the other.
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The Northern Tribes of Central Australia ILLINJA THE OPOSSUM MAN, AND MURUNDA THE / ILTJERKNA AND ILLINJA AND THE EATING OF / BY A THAKOMARA MAN / KARINJI THE JABIRU; lines 21980-22082 confidence: high
The passage states that animal origins are rarely recorded, then lists totemic men who make Intichiuma and thereby create Unkurta lizards, wallabies, long-tailed rats, and nail-tailed wallabies.
Named totemic men perform Intichiuma and thereby create first animals of several kinds.
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The Northern Tribes of Central Australia ILLINJA THE OPOSSUM MAN, AND MURUNDA THE / ILTJERKNA AND ILLINJA AND THE EATING OF / BY A THAKOMARA MAN / KARINJI THE JABIRU; lines 22084-22191 confidence: medium
Illinthaualla, the Kulpu sugar-bag man, arises near Thapauerlu, carries sugar-bags, travels near the hills, drops kulpu, and leaves spirit children at places now local sugar-bag totem centres.
Illinthaualla leaves kulpu and spirit children at sites that become sugar-bag totem centres; Pukulungara performs ceremonies and leaves spirit children at Wongatu.
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The Northern Tribes of Central Australia ILLINJA THE OPOSSUM MAN, AND MURUNDA THE / ILTJERKNA AND ILLINJA AND THE EATING OF / BY A THAKOMARA MAN / KARINJI THE JABIRU; lines 22547-22571 confidence: medium
The bell-bird says he has killed old Wantu-wantu and suggests that all make the same marks on their bodies as he has on his.
The bell-bird gives the instruction to make body marks like his own, and the group sings the bell-bird song while making them.
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The Northern Tribes of Central Australia IV MARRIAGE CEREMONIES AND OTHER CUSTOMS 139 / IV MARRIAGE CEREMONIES AND OTHER CUSTOMS 141 / CHAPTER V / TOTEMS; lines 10866-10967 confidence: high
The snakes travelled to Mura-murara, made string, ate grass seed, left mai-aurli from their bodies, and saw smoke toward the Macumba River where the country was on fire.
The two Kurnmara snakes travel through the country, make mound springs and other features, and leave mai-aurli at camping places.
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The Northern Tribes of Central Australia IV MARRIAGE CEREMONIES AND OTHER CUSTOMS 139 / IV MARRIAGE CEREMONIES AND OTHER CUSTOMS 141 / CHAPTER V / TOTEMS; lines 11061-11161 confidence: medium
Two ungambikula living in the western sky see incomplete inapertwa creatures, descend to earth, and with knives make men and women by opening and freeing body parts.
Two named beings from the western sky descend and make men and women by completing the bodies of incomplete inapertwa creatures.
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The Northern Tribes of Central Australia IV MARRIAGE CEREMONIES AND OTHER CUSTOMS 139 / IV MARRIAGE CEREMONIES AND OTHER CUSTOMS 141 / CHAPTER V / TOTEMS; lines 11163-11272 confidence: medium
Unmatjera and Kaitish traditions concern incomplete human beings; an old crow at Ungurla sees inmintera and separates their limbs with his bill to make men and women.
The old crow and the Ullakuppera boys make incomplete creatures into men and women by separating limbs or carving body parts.
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The Northern Tribes of Central Australia IV MARRIAGE CEREMONIES AND OTHER CUSTOMS 139 / IV MARRIAGE CEREMONIES AND OTHER CUSTOMS 141 / CHAPTER V / TOTEMS; lines 11274-11387 confidence: medium
The Unkurta individual sees small Unkurta beings beside him, says each is himself, and the passage states that they spring from his body; he then increases in flesh and becomes an Oknirabata.
The Unkurta ancestor becomes an Oknirabata and instructs Iwuta, Qualpa, Arawa, and Atnunga figures about producing beings like themselves and becoming great.
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The Northern Tribes of Central Australia IV MARRIAGE CEREMONIES AND OTHER CUSTOMS 139 / IV MARRIAGE CEREMONIES AND OTHER CUSTOMS 141 / CHAPTER V / TOTEMS; lines 11274-11387 confidence: medium
The old crow says it will make the creature into a man and uses its bill to cut the middle, elbow joints, fingers, eyelids, mouth, and nostrils, transforming him into the first fully formed Idnimita man.
The old crow intentionally makes the imperfect Idnimita creature into a man by cutting and opening body parts with its bill.
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The Northern Tribes of Central Australia IV MARRIAGE CEREMONIES AND OTHER CUSTOMS 139 / IV MARRIAGE CEREMONIES AND OTHER CUSTOMS 141 / CHAPTER V / TOTEMS; lines 11389-11450 confidence: medium
Kaitish and Unmatjera traditions differ from the Arunta by having two series of totemic ancestors: fully developed men and incomplete inter-intera, who had to be transformed into men and women by an Alcheringa being such as a crow, as Arunta inapertwa were transformed by the ungambikula.
The passage states that incomplete inter-intera had to be transformed into men and women by an Alcheringa being such as a crow.
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The Northern Tribes of Central Australia IV MARRIAGE CEREMONIES AND OTHER CUSTOMS 139 / IV MARRIAGE CEREMONIES AND OTHER CUSTOMS 141 / CHAPTER V / TOTEMS; lines 11544-11644 confidence: medium
The black-snake totem ancestor arises in a Tennant Creek water-hole, wanders, performs ceremonies, makes creeks and hills, and leaves spirit black-snake children in rocks around water-holes and in gum-trees by the creek.
The black-snake ancestor arises from a water-hole, travels, performs ceremonies, makes creeks and hills, and leaves spirit black-snake children along his route.
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The Northern Tribes of Central Australia IV MARRIAGE CEREMONIES AND OTHER CUSTOMS 139 / IV MARRIAGE CEREMONIES AND OTHER CUSTOMS 141 / CHAPTER V / TOTEMS; lines 11835-11941 confidence: medium
The ideas of Umbaia and Gnanji totemic ancestors are said to be practically identical with those of the Warramunga: each group originated as offspring of an ancestral eponymous creature who made ranges, creeks, water-holes, and other features, and left spirit individuals emanating from its body where it performed sacred ceremonies.
The ancestral eponymous creature is said to make ranges, creeks, water-holes, and other features, and to leave spirit individuals emanated from its body.
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The Northern Tribes of Central Australia IV MARRIAGE CEREMONIES AND OTHER CUSTOMS 139 / IV MARRIAGE CEREMONIES AND OTHER CUSTOMS 141 / CHAPTER V / TOTEMS; lines 11943-12085 confidence: high
The Binbinga are said to believe in descent from a single Alcheringa ancestor. The snake Ulanji arises at Markumundana from the ground, walks to Windilumba, and makes a spring and nearby mountain.
Ulanji is a snake ancestor who emerges from the ground, travels, makes a spring, mountain, hills, valley, water-holes, lilies, and mungai spots, and leaves spirits.
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The Northern Tribes of Central Australia IV MARRIAGE CEREMONIES AND OTHER CUSTOMS 139 / IV MARRIAGE CEREMONIES AND OTHER CUSTOMS 141 / CHAPTER V / TOTEMS; lines 12087-12197 confidence: medium
The Urabunna account includes maternal descent, two moieties, spirits choosing mothers and avoiding the previous mother's moiety, changes of moiety, totem, and sex at each reincarnation, return to ancestral home after death, and descent from one or two eponymous ancestors.
Several passages state that totemic groups arose as direct offspring of one or two eponymous ancestors or one great eponymous ancestor.
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The Northern Tribes of Central Australia MAN OF THE CRANE TOTEM. / CHURINGA AND ALLIED OBJECTS / CHURINGA AND ALLIED OBJECTS / CHURINGA AND ALLIED OBJECTS; lines 15737-15831 confidence: medium
Totemic ancestors created the purtulu of the totemic groups and left them at mungai spots; each individual has such a spot where he lived in the Wingara, described as equivalent to the Arunta Alcheringa.
Totemic ancestors are said to create spirit individuals and leave them at mungai spots.
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The Northern Tribes of Central Australia THE MAKING OF FIRE / THE MAKING OF FIRE / CHAPTER XXII / MYTHS RELATING TO SUN AND MOON; lines 28638-28722 confidence: medium
In another tradition the moon first arose as Pulla, a Purula man, who stole or took women from several named groups, abandoned them after children were born, and later instructed men about the proper wife for each class.
After living with many wives, Pulla instructs men concerning the proper wife for each class of men.
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The Northern Tribes of Central Australia TOTEM. ARUNTA . / FIG. 306. STONE CHUR- / FIG. 310. GROUND-DRAWING ASSOCIATED WITH THE WOLLUNQUA TOTEMIC / CEREMONY OF A PLACE CALLED PARAPAKINI.; lines 32915-33063 confidence: medium
The red design concerns the Wollunqua meeting the hawks Warapula and Kirkalanji, who are said to have first made fire in the Warramunga tribe by rubbing two sticks together. Circles and radiating bands represent fire at Mintili and its spreading; the bands are said to be practically identical with snake-related bands elsewhere. Other concentric circles represent two springs and a tree connected with the hawks' cooking and eating of white ants.
Warapula and Kirkalanji, two hawks, are said to have made fire for the first time in the Warramunga tribe by rubbing two sticks together.
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The Northern Tribes of Central Australia TRADITIONS RELATING TO TOTEMIC ANCESTORS / ILLINJA THE OPOSSUM MAN, AND MURUNDA THE / ILTJERKNA AND ILLINJA AND THE EATING OF / BY A THAKOMARA MAN; lines 21536-21623 confidence: medium
The Thakomara man teaches men to marry “straight” by giving or arranging daughters between named categories, ending by telling people that each case shows the straight way to marry.
The Thakomara man demonstrates and teaches the straight way to marry through a chain of daughter exchanges between named social categories.
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The Northern Tribes of Central Australia TRADITIONS RELATING TO TOTEMIC ANCESTORS / ILLINJA THE OPOSSUM MAN, AND MURUNDA THE / ILTJERKNA AND ILLINJA AND THE EATING OF / BY A THAKOMARA MAN; lines 21625-21696 confidence: medium
A big star-man sits near a water-hole but does not see the snake; the snake runs away dry and thirsty, and the tree Irrigidji arises where he stands to see whether the star-man is following.
The journey leaves spirit children at places, forms a totem centre, explains a tree and a rock marker, and includes making many creeks.
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The Northern Tribes of Central Australia ULUURU, WHO ARE WALKING ROUND IT. WARRAMUNGA TRIBE. / CH. VII CEREMONIES OF THE WOLLUNQUA TOTEM 237 / CEREMONIES OF THE WOLLUNQUA TOTEM 239 / CEREMONIES OF THE WOLLUNQUA TOTEM; lines 14452-14567 confidence: medium
In the later ceremonies the ground color changed from red to yellow. At Parrapakina, Wollunqua met two hawks who were said to be the first Warramunga individuals to make fire by twirling sticks; Wollunqua looked about for a direction, while the hawks searched for and ate white ants.
The two hawks are described as the first individuals among the Warramunga to make fire by twirling two sticks, and the fire is represented in the ceremony’s ground design.
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The Northern Tribes of Central Australia XV THE MAKING AND POWER OF MEDICINE MEN 485 / XV THE MAKING AND POWER OF MEDICINE MEN 487 / XV THE MAKING AND POWER OF MEDICINE MEN 489 / CHAPTER XVI; lines 23977-24011 confidence: medium
"They could travel underground or mount into the sky, and could make creeks and watercourses, mountain ranges, sand-hills, and plains."
Alcheringa ancestors are credited with making creeks, watercourses, mountain ranges, sand-hills, and plains.
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The Northern Tribes of Central Australia XVI BEINGS ENDOWED WITH SUPERIOR POWERS 493 / XVI BEINGS ENDOWED WITH SUPERIOR POWERS 495 / XVI BEINGS ENDOWED WITH SUPERIOR POWERS 497 / XVI BEINGS ENDOWED WITH SUPERIOR POWERS 499; lines 24366-24448 confidence: medium
Atnatu first made the Churinga, swung them in the sky when initiating his offspring, and is glad when he hears people on earth sounding the bull-roarer during boys' initiation but angry if they do not.
Atnatu first makes the Churinga; the Tumana imitate the sky sound; Kallidinlidina and Atnabubu then teach others how to make and swing the Churinga.
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The Northern Tribes of Central Australia XVI BEINGS ENDOWED WITH SUPERIOR POWERS 495 / XVI BEINGS ENDOWED WITH SUPERIOR POWERS 497 / XVI BEINGS ENDOWED WITH SUPERIOR POWERS 499 / XVI BEINGS ENDOWED WITH SUPERIOR POWERS 501; lines 24451-24531 confidence: medium
The Binbinga, Anula, and Mara ceremonies are described as closely similar; the Binbinga call the Churinga watamura, and tradition says it was first made by two wild-dog totem men who originated circumcision initiation.
The watamura is said to have been first made by two wild-dog totem men who originated circumcision initiation.
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The Northern Tribes of Central Australia XVI BEINGS ENDOWED WITH SUPERIOR POWERS 497 / XVI BEINGS ENDOWED WITH SUPERIOR POWERS 499 / XVI BEINGS ENDOWED WITH SUPERIOR POWERS 501 / XVI BEINGS ENDOWED WITH SUPERIOR POWERS 503; lines 24534-24594 confidence: medium
Tumana of the Kaitish and Murtu-murtu of the Warramunga are described as Alcheringa ancestors who invented the Churinga and are not more powerful than other ancestors.
Tumana and Murtu-murtu are said to have invented the Churinga, and Atnatu is said to have made the Alcheringa.
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The Northern Tribes of Central Australia XVI BEINGS ENDOWED WITH SUPERIOR POWERS 501 / XVI BEINGS ENDOWED WITH SUPERIOR POWERS 503 / CHAPTER XVII / CUSTOMS RELATING TO BURIAL AND MOURNING; lines 24907-25005 confidence: medium
The Unmatjera tree-burial tradition: a Bukhara man arises in the Alcheringa, sees men spring from him, chooses to put a dead man in a tree because he is sorry, and instructs old men to continue tree burial.
The Bukhara man institutes tree burial and tells others to teach their sons to continue the practice.
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Myths of the Modocs BLAIWAS AND THE HEAD / CHARACTERS / MYTHS OF THE MODOCS 187 / MYTHS OF THE MODOCS 189; lines 9742-9839 confidence: high
Kumush opens the sweat house and finds a dead beautiful young man; he and the woman feel sorry, Kumush burns the body on logs, and he declares that people will burn dead friends in this way.
After the head's death and the discovery of the young man's body, Kumush burns it and declares that people will burn dead friends in this way hereafter.
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Myths of the Modocs CHAEIACTERS / MYTHS OF THE MODOCS 53 / MYTHS OF THE MODOCS 56 / MYTHS OF THE MODOCS 57; lines 3441-3539 confidence: medium
The elder brother says they cannot catch the man who killed their brothers and stole their servant; they will return and guard the country.
Wus returns with Kahkaas and the roots, is praised by the people for doing what they could not, and then acts to arrange conditions for the Tcanpsaudewas.
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Myths of the Modocs CHARACTERS / MYTHS OF THE MODOCS 127 / WUS KUMUSH AND TSMUK / CHARACTERS; lines 6716-6818 confidence: medium
Wus hears the girl's song but cannot reach her because Tsmuk's place is dark; he decides to make a place for her, burns over ground, and makes ges roots grow there by thought.
Wus creates a root-gathering place by burning ground, thinking of ges, and causing it to grow immediately so the girl will come there.
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Myths of the Modocs CHARACTERS / MYTHS OF THE MODOCS 171 / MYTHS OF THE MODOCS 173 / MYTHS OF THE MODOCS 175; lines 9049-9148 confidence: medium
Goshgoise looks down from a mountain or high place and sees women digging roots. His father's sister, mourning with pitch on her head, recognizes him, warns him away, asks about the Yaukul brothers, and explains that the five Kaudokis brothers keep captives and that the eldest has a bright moon-like wife.
The passage presents Goshgoise defeating the five Kaudokis brothers who hold women captive and then freeing all the captives.
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Myths of the Modocs CHARACTERS / MYTHS OF THE MODOCS 289 / MYTHS OF THE MODOCS 291 / MYTHS OF THE MODOCS 293; lines 15349-15446 confidence: medium
Tskel says, "You will be persons no longer" and tells them they will go to the sky and frighten people by making a big noise.
Tskel assigns future status and behavior to the sons of Lemeis and warns the Kaiutois brothers about future people-killing caused by polluted meat.
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Myths of the Modocs CHARACTERS / MYTHS OF THE MODOCS 41 / MYTHS OF THE MODOCS 43 / MYTHS OF THE MODOCS '45; lines 2736-2772 confidence: high
A basket is opened; bones are thrown in different directions as tribes are named. The Shastas, Pitt River Indians, Warm Spring Indians, and Klamath Indians receive stated qualities.
Kumush assigns tribal qualities, names food and resources into appearance, and states duties for women and men in later times.
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Myths of the Modocs KUMUSH AND HIS DAUGHTER / CHARACTERS / MYTHS OF THE MODOCS 41 / MYTHS OF THE MODOCS 43; lines 2641-2733 confidence: high
Kumush says he is leaving, takes his daughter's bones, selects bones by quality for tribes, fills a basket with shin-bones and wrist-bones, and starts up the steep, slippery eastern road out.
Kumush selects bones for tribes, says he wants people in the upper world, and succeeds in throwing the basket of bones onto level ground as 'Indian bones.'
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Myths of the Modocs MINK AND WEASEL / CHARACTERS / MYTHS OF THE MODOCS 289 / MYTHS OF THE MODOCS 291; lines 15248-15346 confidence: high
Old Gopher moves; the earth shakes; a red fiery head emerges; Tskel cuts it off, skins it, makes a cap, and buries the head under flat rocks that become red.
Tskel kills old Gopher after the earth shakes and a fiery head emerges; the narration states that without this killing no one would now be alive, and it attaches lasting landscape and animal-status explanations to the act.
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Myths of the Modocs MYTHS OF THE MODOCS '45 / WANAGA BECOMES WUS - KUMUSH / MYTHS OF THE MODOCS 47 / MYTHS OF THE MODOCS 49; lines 2918-2999 confidence: high
Wanaga plants his sticks in the ground, tells them to grow there and be useful to later people, and the passage says the sticks grew into the kind used for digging roots now. Wanaga says he will be Wus-Kumush.
Wanaga plants his sticks, tells them to grow and be useful to later people, and the passage states that they became the kind of sticks used in digging roots now.
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Myths of the Modocs MYTHS OF THE MODOCS 101 / MYTHS OF THE MODOCS 103 / MYTHS OF THE MODOCS 105 / MYTHS OF THE MODOCS 107; lines 5725-5825 confidence: high
Tohos has a red lump on her forehead; the little boy presses it down with his fire-drill, and the passage explains that afterward fowls and beasts do not carry young in their foreheads; Tohos warns that Wamanik may kill him.
The boys' actions explain why animals do not carry young in their foreheads, name Gadum and Ktsiskasalkis, and link Edelis to later catfish abundance.
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Myths of the Modocs MYTHS OF THE MODOCS 101 / MYTHS OF THE MODOCS 103 / MYTHS OF THE MODOCS 105 / MYTHS OF THE MODOCS 107; lines 5725-5825 confidence: high
Wamanik circles the world and presses in the landscape; the elder nephew kills him with an arrow, cuts his body apart, the pieces become rocks and a mountain, and his spirit becomes a snake.
The elder nephew kills Wamanik, cuts his body into pieces that become rocks and a great mountain, and Wamanik's spirit emerges as a snake.
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Myths of the Modocs MYTHS OF THE MODOCS 101 / MYTHS OF THE MODOCS 103 / MYTHS OF THE MODOCS 105 / MYTHS OF THE MODOCS 107; lines 5725-5825 confidence: high
The elder boy shoots arrows eastward and finally through a mountain into a lake, causing water to flow through the mountain and make the spring called Ktsiskasalkis.
The elder boy shoots through a mountain into a lake, causing water to come through the mountain and make a named spring.
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Myths of the Modocs MYTHS OF THE MODOCS 103 / MYTHS OF THE MODOCS 105 / MYTHS OF THE MODOCS 107 / MYTHS OF THE MODOCS 109; lines 5828-5926 confidence: high
The elder brother scratches away mud, multiplies fish, and says they will be useful for his people; the younger brother removes eels with his fire-drill, throws them into the lake, and says later people will roast and eat them.
The brothers, especially the elder, multiply fish, assign eels as later food, determine the future condition of noisy stones, and identify a mountain as a future source of knife rock.
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Myths of the Modocs MYTHS OF THE MODOCS 133 / MYTHS OF THE MODOCS 135 / MYTHS OF THE MODOCS 137 / MYTHS OF THE MODOCS 139; lines 7242-7346 confidence: medium
Wus tells Wekompmas to lie down, strikes him, smashes him to pieces, and declares that people will pound roots and dried meat with him because he will be a stone pounder or pestle, no longer a person.
After smashing Wekompmas, Wus declares that people will use him to pound roots and dried meat and that he will be a stone pounder or pestle rather than a person.
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Myths of the Modocs MYTHS OF THE MODOCS 137 / MYTHS OF THE MODOCS 139 / MYTHS OF THE MODOCS 141 / MYTHS OF THE MODOCS 143; lines 7454-7518 confidence: high
Wus divides the country among his children, names the first twelve Modocs and the second twelve Klamaths near the big mountain, makes each tribe speak a different language, and says the Modocs will be strongest and greatest warriors.
Wus divides his children into separate groups, names tribes, assigns territory, and establishes different languages.
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Myths of the Modocs MYTHS OF THE MODOCS 137 / MYTHS OF THE MODOCS 139 / MYTHS OF THE MODOCS 141 / MYTHS OF THE MODOCS 143; lines 7454-7518 confidence: high
Wus divides the country among his children, names the first twelve Modocs and the second twelve Klamaths near the big mountain, makes each tribe speak a different language, and says the Modocs will be strongest and greatest warriors.
Wus makes each tribe speak a different language as part of the division of his children.
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Myths of the Modocs MYTHS OF THE MODOCS 137 / MYTHS OF THE MODOCS 139 / MYTHS OF THE MODOCS 141 / MYTHS OF THE MODOCS 143; lines 7454-7518 confidence: medium
Wus, Natcaktcokaskit, and five youngest children travel north toward the end of the world. At a large river, Wus wants salmon, the river fills with salmon, he catches many, and he says they must be cooked because raw consumption will make future people thin and die.
After salmon appear and Wus catches them, he instructs that they be cooked and states a future consequence for eating them raw.
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Myths of the Modocs MYTHS OF THE MODOCS 167 / TSMUK AND GOSHGOISE / CHARACTERS / MYTHS OF THE MODOCS 171; lines 8837-8945 confidence: medium
The man fears being killed for too few rabbits; the boy gives him rabbits and tells him to cook them after dark; the man warns that the Yaukul will kill the boy if he comes.
The boy helps his uncle, learns the Yaukul brothers threaten him, and insists on going to the Yaukul place despite warnings.
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Myths of the Modocs MYTHS OF THE MODOCS 171 / MYTHS OF THE MODOCS 173 / MYTHS OF THE MODOCS 175 / MYTHS OF THE MODOCS 177; lines 9151-9252 confidence: medium
As Juljulcus's son lifts his spear to strike, he falls into Mole's hole and Goshgoise kills him; Goshgoise says he will afterward be a small weak cricket near roots, seeds, and dried roots stored underground.
After killing Juljulcus's son, Goshgoise declares that he will be a small weak cricket near roots and stored seeds; the spirit then appears as a cricket.
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Myths of the Modocs MYTHS OF THE MODOCS 25 / ISIS AND YAULILIK'S DAUGHTERS / CHARACTERS / MYTHS OP THE MODOCS 29; lines 1964-2065 confidence: medium
Isis shoots an arrow through the air into a mountain; the mountain splits and a deep, wide river emerges, preventing the sisters from crossing. Isis kills both sisters and throws their bodies into the river.
Isis shoots an arrow that splits a mountain and releases a deep, wide river that the fleeing sisters cannot cross.
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Myths of the Modocs MYTHS OF THE MODOCS 35 / MYTHS OF THE MODOCS 37 / KUMUSH AND HIS DAUGHTER / CHARACTERS; lines 2446-2533 confidence: medium
Character list identifies “Kumush The Creator” and “Skoks Spirit”; the narrative calls Kumush “our Father.”
Kumush is named Creator, made people, established rules for his people, and creates ritual garments by his word.
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Myths of the Modocs MYTHS OF THE MODOCS 47 / MYTHS OF THE MODOCS 49 / STEALING FIRE / CHAEIACTERS; lines 3002-3230 confidence: medium
Wus says: “I feel sorry for the people who are to come” and says they will need a way of keeping warm.
Wus says the people to come will need warmth, organizes all helpers, and obtains fire so it can be brought home.
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Myths of the Modocs MYTHS OF THE MODOCS 49 / STEALING FIRE / CHAEIACTERS / MYTHS OF THE MODOCS 53; lines 3233-3329 confidence: medium
Wus calls a second council and proposes stealing fire from brothers who live in the west at the edge of the world.
Wus calls a council to decide what should be done for coming people and proposes a dangerous journey to get fire despite warnings.
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Myths of the Modocs MYTHS OF THE MODOCS 5 / MYTHS OF THE MODOCS 7 / MYTHS OF THE MODOCS 9 / MYTHS OF THE MODOCS 11; lines 1018-1117 confidence: medium
Kumush and Isis leave home, put down fishing equipment that turns to stone, travel to Lost River, and Kumush catches salmon and small fish with baskets, saying they should always be plentiful for people.
Kumush causes salmon, small fish, histis, and seeds to be maintained for people's food and addresses landscape places as caretakers.
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Myths of the Modocs MYTHS OF THE MODOCS 53 / MYTHS OF THE MODOCS 56 / MYTHS OF THE MODOCS 57 / MYTHS OF THE MODOCS 59; lines 3542-3562 confidence: medium
Hedgehog fears people will not be thankful and will eat them; Porcupine is also afraid; others answer that they have got fire for people, killed five Subbas brothers, and made winter short.
The council participants say they have got fire for people as one of their beneficial deeds.
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Myths of the Modocs MYTHS OF THE MODOCS 53 / MYTHS OF THE MODOCS 56 / MYTHS OF THE MODOCS 57 / MYTHS OF THE MODOCS 59; lines 3542-3562 confidence: medium
Hedgehog fears people will not be thankful and will eat them; Porcupine is also afraid; others answer that they have got fire for people, killed five Subbas brothers, and made winter short.
The group lists deeds done for people—getting fire, killing Subbas brothers, and shortening winter—and the narrator says things have been as they are now since then.
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Myths of the Modocs MYTHS OF THE MODOCS 71 / LEMEIS AND NUL-WE / CHARACTERS / MYTHS OF THE MODOCS 75; lines 4265-4311 confidence: medium
The frightened grandmother knows the figure as old Limalimaas, who lived among the rocks; she gives Nul-we his father's strong bow and fresh-pointed arrows, disguises them as a child's weapons, and says the man's heart is in the end of his first finger.
Nul-we, described with child-sized weapons, shoots the man-eater and declares he will no longer live in this world and kill people; afterward Nul-we can gather roots for his grandmother.
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Myths of the Modocs MYTHS OF THE MODOCS 75 / WIND AND THUNDER / CHARACTERS / MYTHS OP THE MODOCS 77; lines 4389-4487 confidence: high
Tskel sees what is happening to Tcfiskai. Mowas Slewis puts his head out; Tskel cuts it off, skins it, and makes a cap. Tskel's obsidian knife is unbreakable and breaks whatever it is thrown at.
Tskel kills Mowas Slewis and Tanias Slewis, and the passage explicitly explains that winter and summer are now less extreme and that the beings' spirits remain as south and north winds.
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Myths of the Modocs PROM THE INCOME OF THE / FISKE ENDOWMENT FUND / MYTHS OF THE MODOCS / INTRODUCTION; lines 146-261 confidence: medium
The Modoc people believe Kumush created the world, meaning the region inhabited by the Modocs and neighboring tribes, and made and named mountains, lakes, and rivers.
Kumush creates the world as the Modoc-inhabited region, makes and names mountains, lakes, and rivers, creates and names tribes, assigns homes, and establishes the present order.
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Myths of the Modocs PROM THE INCOME OF THE / FISKE ENDOWMENT FUND / MYTHS OF THE MODOCS / INTRODUCTION; lines 263-342 confidence: low
Modocs in exile mourned their changed condition and the Klamath country, described as “the country Kumush created and gave to them.”
The passage states that the Klamath country was created and given to the Modocs by Kumush.
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Myths of the Modocs THE END. / THE FIVE BROTHERS OF LATKAKAWAS / ISIS AND YAULILIK'S DAUGHTERS / KUMUSH AND HIS DAUGHTER; lines 19505-19515 confidence: high
They call Kumush father and live by the rules he laid down for them.
Kumush is described as father, giver of rules, and giver of all gifts that support existence for the race.
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Myths of the Modocs YAHYAHAAS / CHARACTERS / MYTHS OF THE MODOCS 155 / MYTHS OF THE MODOCS 157; lines 8162-8243 confidence: medium
The little boy tells the women to go home, sits alone, and is challenged by Yahyahaas, who catches him and plays with him.
The little boy, initially mocked and handled by Yahyahaas, breaks off Yahyahaas' leg, pushes him into the lake, rescues the people, and determines Yahyahaas' future condition.
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Traditions of the Thompson River Indians of British Columbia ABSTRACTS. / I. THE COYOTE. / III. KOKWE'LA. / IV. THE BUSH-TAILED RAT.; lines 8003-8023 confidence: medium
In the Kokwe'la abstract, hog-fennel's son is abused for not knowing his father's name, is informed by his mother, withdraws into solitude, obtains supernatural powers, travels downriver transforming people, meets Qoa’qLqaL, and proves stronger.
Hog-fennel's son travels downriver transforming people; another transformer later transforms Bush-tailed Rat.
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Traditions of the Thompson River Indians of British Columbia ABSTRACTS. / I. THE COYOTE. / III. KOKWE'LA. / IV. THE BUSH-TAILED RAT.; lines 8003-8023 confidence: medium
Rat makes a new house whose entrance is formed by two rocks that crush entrants; a transformer keeps the rocks apart with his lance-head and transforms Rat into an ordinary animal.
After neutralizing the rock entrance, the transformer changes Bush-tailed Rat into an ordinary animal.
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Traditions of the Thompson River Indians of British Columbia CONTENTS. / THE SUN AND HIS DAUGHTER . / INTRODUCTION. / COLLECTED BY JAMES TEIT.; lines 1756-1826 confidence: high
Successive traveling men work wonders and alter the order; bad spéta’kl lose powers, are expelled, or are transformed. Old Coyote is the greatest transformer, sent by the Old Man to order the world; Qoa’qiqat and Kokwé'la are also named as transformers, and the Qoa’qiqat brothers become stone while Old Coyote disappears.
Traveling figures work wonders and miracles, change the existing order, and Old Coyote is specifically sent to put the world in order for human benefit.
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Traditions of the Thompson River Indians of British Columbia F. B. / CONTENTS. / THE SUN AND HIS DAUGHTER . / INTRODUCTION.; lines 1000-1135 confidence: high
Algonquin Manibozhoo is described as instituting secret societies for mankind's benefit, as a great benevolent being, and also as a figure in absurd stories.
Multiple examples describe transformer or creator figures whose actions create social institutions, ceremonial laws, arts, food animals, or other benefits for humans, even when motives vary.
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Traditions of the Thompson River Indians of British Columbia F. B. / CONTENTS. / THE SUN AND HIS DAUGHTER . / INTRODUCTION.; lines 1000-1135 confidence: medium
The Kwakiutl transformer meets enemies who plan his death, transforms them into animals, makes them food for humans, and slays a tribe-killing monster in order to obtain water.
The Kwakiutl transformer turns enemies who planned his death into animals and ordains them to be food for humans.
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Traditions of the Thompson River Indians of British Columbia F. B. / CONTENTS. / THE SUN AND HIS DAUGHTER . / INTRODUCTION.; lines 1138-1289 confidence: high
Coyote is described as the most important transformer, a powerful being whose deeds shaped the world and local features; he appears as a trickster using sly cunning, and his transformations are said to be done in pursuit of his own ends rather than for mankind.
Coyote is described as a powerful transformer and culture hero whose deeds shape the world and local features, but whose actions rely on sly cunning and serve his own ends rather than mankind's benefit.
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Traditions of the Thompson River Indians of British Columbia F. B. / CONTENTS. / THE SUN AND HIS DAUGHTER . / INTRODUCTION.; lines 1138-1289 confidence: medium
"There are at least four distinct personages who may be considered as culture heroes or transformers."
The passage names several transformer figures and suggests that contests between them may result from comparisons of their powers if some legends are foreign in origin.
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Traditions of the Thompson River Indians of British Columbia F. B. / CONTENTS. / THE SUN AND HIS DAUGHTER . / INTRODUCTION.; lines 504-676 confidence: high
About half the volume is said to concern transformers; unlike many American mythologies with one transformer/culture hero, this tradition has several: Coyote, the three brothers Qoa'qiqaL, Kokwé'la, and the Old Man, whose actions shaped the present world.
The passage says several personages, not just one, are responsible for the present shape of the world.
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Traditions of the Thompson River Indians of British Columbia F. B. / CONTENTS. / THE SUN AND HIS DAUGHTER . / INTRODUCTION.; lines 504-676 confidence: high
Coyote and the three brothers are described as culture heroes whose legends resemble those of other American tribes; the general culture hero shapes the world, kills monsters, gives useful arts, transforms earlier beings into animals and men, and teaches humans to kill animals, make fire, and clothe themselves.
The passage summarizes the culture hero as shaping the world, killing monsters, and giving humans arts such as hunting, fire-making, and clothing.
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Traditions of the Thompson River Indians of British Columbia F. B. / CONTENTS. / THE SUN AND HIS DAUGHTER . / INTRODUCTION.; lines 504-676 confidence: medium
Coyote and the three brothers are described as culture heroes whose legends resemble those of other American tribes; the general culture hero shapes the world, kills monsters, gives useful arts, transforms earlier beings into animals and men, and teaches humans to kill animals, make fire, and clothe themselves.
The passage says that in a prehistoric era there was no clear distinction between humans and animals until the culture hero transformed some beings into animals and others into men.
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Traditions of the Thompson River Indians of British Columbia F. B. / CONTENTS. / THE SUN AND HIS DAUGHTER . / INTRODUCTION.; lines 504-676 confidence: high
The same great culture hero is also described as a sly trickster in other tale groups, deceiving others, seeking riches or beautiful women, using mean tricks when useful, and often being punished for presumption.
The same culture hero is described as appearing in other tales as a sly trickster who deceives others, seeks selfish ends, and is punished.
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Traditions of the Thompson River Indians of British Columbia F. B. / CONTENTS. / THE SUN AND HIS DAUGHTER . / INTRODUCTION.; lines 679-830 confidence: high
“the Raven gave the world its present shape while trying to satisfy his own wants”; the narrator adds that the benefits to mankind are incidental and the motive is egoistical.
The narrator explicitly says Raven gives the world its present shape while satisfying his own wants, and then groups Raven, Coyote, and the Tillamook transformer as figures whose actions alter later human or natural conditions.
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Traditions of the Thompson River Indians of British Columbia F. B. / CONTENTS. / THE SUN AND HIS DAUGHTER . / INTRODUCTION.; lines 679-830 confidence: high
The daylight chief’s daughter gives birth to a child identified as Raven; the child obtains the box containing daylight, resumes raven shape, flies away, releases the sun, and the fishermen are revealed as ghosts who flee.
The passage explains daylight reaching the world, water being distributed everywhere, cormorant vocalization, laborious net-making regulations, back-carrying burdens, and reduced mussel meat as outcomes of transformer acts.
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Traditions of the Thompson River Indians of British Columbia F. B. / CONTENTS. / THE SUN AND HIS DAUGHTER . / INTRODUCTION.; lines 833-997 confidence: high
The being who gave the world its present shape and humans their arts is described as not altruistic, but acting through personal adventures, often to harm enemies, and not as an ordinary benevolent culture hero.
The passage says the transformer gives the world its present shape and humans their arts but acts from self-interest, rivalry, and personal adventure rather than benevolence.
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Traditions of the Thompson River Indians of British Columbia F. B. / CONTENTS. / THE SUN AND HIS DAUGHTER . / INTRODUCTION.; lines 833-997 confidence: medium
The passage explains that traditions tend to present existing conditions as the result of past changes, especially the introduction of arts, making the introducer appear as a culture hero; it also mentions lost magical powers in earlier races and animal stories.
The passage says traditions tend to refer to the introduction of new arts and that the introducer consequently appears as a culture hero.
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Traditions of the Thompson River Indians of British Columbia F. B. / CONTENTS. / THE SUN AND HIS DAUGHTER . / INTRODUCTION.; lines 833-997 confidence: medium
The passage discusses human relations to animals and says many primitive-world stories refer to heroes extinguishing monsters.
The passage states that many stories describing the primitive status of the world refer to the extinction of monsters by heroes.
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Traditions of the Thompson River Indians of British Columbia HIS MYTH THE MOON AND HIS YOUNGER SISTER. / ABSTRACTS, / ABSTRACTS. / I. THE COYOTE.; lines 7798-7897 confidence: high
Men flee a deluge in canoes and are turned into stone; Coyote alone is saved, marries trees, and the flood's recession leaves lakes and streams.
Coyote and his son transform beings and materials and explain origins or distributions of grouse, insects, streams, lakes, salmon, sheep, rock, and dentalia.
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Traditions of the Thompson River Indians of British Columbia HIS MYTH THE MOON AND HIS YOUNGER SISTER. / ABSTRACTS, / ABSTRACTS. / I. THE COYOTE.; lines 7899-8000 confidence: medium
The Qoa’qlqal are three brothers who ascend Fraser River transforming people into stones; the youngest becomes a salmon and carries away a cannibal’s harpoon. At the cannibal’s house, the wife gives them a small dish they cannot empty; they kick down a mountain-side to kill the Cannibal, but he is unharmed.
The Qoa’qlqal are three brothers who travel up Fraser River and transform people, Coyote’s house and utensils, and beings into stones or ordinary animals.
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Traditions of the Thompson River Indians of British Columbia INTRODUCTION. / COLLECTED BY JAMES TEIT. / I, THE COYOTE AND THE FLOOD. / VI. THE ORIGIN OF THE DEER.; lines 3782-3888 confidence: medium
After becoming great, the man receives daughters from Loon and Goose, travels to the Sun’s house with the two women, and gives one to the Sun’s son while reserving the other for the Sun.
A man brings women and presents to the dangerous Sun and his son; after accepting a wife, the Sun says he will no longer trouble people by killing them except rarely, explaining why he no longer kills as before.
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Traditions of the Thompson River Indians of British Columbia INTRODUCTION. / COLLECTED BY JAMES TEIT. / I, THE COYOTE AND THE FLOOD. / VI. THE ORIGIN OF THE DEER.; lines 3891-4014 confidence: high
People lack fire; Beaver and Eagle send Swallow to search, and Swallow reports fire in possession of a family at Lkamtci'n.
People lack fire; Beaver and Eagle locate it in another group's possession, use a coordinated ruse involving distraction, water, and a clam shell, and Beaver spreads fire across the country.
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Traditions of the Thompson River Indians of British Columbia INTRODUCTION. / COLLECTED BY JAMES TEIT. / I, THE COYOTE AND THE FLOOD. / VI. THE ORIGIN OF THE DEER.; lines 3891-4014 confidence: medium
Eagle distracts the people; Beaver floods the house, fills the clam shell with fire, carries it away under his armpit through water, spreads fire, and afterward Indians can make fire from trees.
After Beaver carries away and spreads fire, the passage states that Indians can make fire from trees.
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Traditions of the Thompson River Indians of British Columbia IX. THE SUN AND HIS DAUGHTER. / X. THE HOT AND THE COLD WINDS. / XI. THE MOSQUITO AND THE THUNDER. / XII. THE ORIGIN OF FIRE.; lines 8174-8195 confidence: medium
Swallow, sent by Beaver and Eagle, discovers the owners of fire at Lytton.
The tale is titled as an origin of fire; Swallow discovers the fire owners, while Beaver and Eagle use capture, distraction, and a clamshell to obtain fire and escape.
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Traditions of the Thompson River Indians of British Columbia TEST TARGET (MT-3) / XXXVIII. THE BROTHERS. / SS ER ER / NOTES.; lines 6228-6437 confidence: medium
Michabo is cited as “little more than a malicious buffoon,” delighting in practical jokes and abusing superhuman powers.
The cited Brinton and Hoffmann passages describe Michabo and Ma’nibiish/Ma’nabish as degraded, foolish, or buffoon-like figures, with Brinton also mentioning superhuman powers.
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Traditions of the Thompson River Indians of British Columbia TEST TARGET (MT-3) / XXXVIII. THE BROTHERS. / SS ER ER / NOTES.; lines 6439-6559 confidence: medium
A fuller variant says NLi’ksEntEm felt insulted and transformed or cursed two women into a fool hen and a ruffed grouse; other versions modify the bodily details of the episode.
NLi’ksEntEm curses two women into bird forms, and another variant says he assumes animal forms and finally the form of a board while trying to save himself.
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Traditions of the Thompson River Indians of British Columbia TEST TARGET (MT-3) / XXXVIII. THE BROTHERS. / SS ER ER / NOTES.; lines 6439-6559 confidence: medium
A mountain food plant is identified, and birch-bark vessels are described as utensils and miniature canoes that attack NLi’ksEntEm and are cursed to be servants of humankind.
Birch-bark vessels attack NLi’ksEntEm, and he condemns them to be eternal servants of humankind.
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Traditions of the Thompson River Indians of British Columbia TEST TARGET (MT-3) / XXXVIII. THE BROTHERS. / SS ER ER / NOTES.; lines 6561-6683 confidence: high
Opening the boxes is said to have caused the first appearance of smoke-wasps, salmon-flies, blow-flies, and meat-beetles; they accompany salmon and were unknown before Coyote introduced salmon.
Coyote is credited with introducing the salmon and conducting them by a route into Thompson River.
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Traditions of the Thompson River Indians of British Columbia TEST TARGET (MT-3) / XXXVIII. THE BROTHERS. / SS ER ER / NOTES.; lines 6815-6981 confidence: medium
A place is called Coyote’s sweat-house; a fuller version says the genitalia of Coyote and his wife were turned into stone, and another place is called Coyote’s penis.
Coyote is attached to place names and is described by comparison as a creator and transformer; Coyote-related features include a sweat-house, fish dam, and petrified genital landmark.
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Traditions of the Thompson River Indians of British Columbia TEST TARGET (MT-3) / XXXVIII. THE BROTHERS. / SS ER ER / NOTES.; lines 6815-6981 confidence: high
The Old Man, Chief, Great Chief, or Big Mystery is described as an ancient mythological figure, an old man with exceptional magic, a superior being, creator and transformer like Coyote, expected to return with good and happy days, but not an object of prayer or special reverence.
The Old Man is described as a creator and transformer like Coyote and as expected to return bringing good and happy days for the Indians.
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Traditions of the Thompson River Indians of British Columbia THE GRIZZLY BEARS AND THE BLACK BEARS. / XXII. / OSES CSSD FRR ER RCW AS / XXIV. THE WOLF BOY AND HIS GRANDMOTHER.; lines 4953-5033 confidence: medium
During the salmon run at Nicola River, Stetso’ commands trees to fall, split, and form a weir; spears and nets are made, and many fish are taken, opened, split, and hung to dry.
Stetso’ commands trees, spears, nets, and fish-processing actions to create a weir and prepare salmon.
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Traditions of the Thompson River Indians of British Columbia THE GRIZZLY BEARS AND THE BLACK BEARS. / XXII. / OSES CSSD FRR ER RCW AS / XXIV. THE WOLF BOY AND HIS GRANDMOTHER.; lines 5036-5146 confidence: medium
The grandmother sends Stetso' to two old arrowstone possessors in an underground lodge. Stetso' lies to each about the other, causing a fight; white and black arrowstone drop from their bodies, and Stetso' gathers it before admitting he fooled them.
Raven chips arrowstone into arrowheads, scatters them over the country, and the narrative explains why people later find and rework such arrowheads.
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Traditions of the Thompson River Indians of British Columbia THE SUN AND HIS DAUGHTER . / INTRODUCTION. / COLLECTED BY JAMES TEIT. / I, THE COYOTE AND THE FLOOD.; lines 1828-1932 confidence: medium
After the waters recede, Coyote resumes natural form in the Thompson River country, takes trees for wives, and the receding waters leave mountain lakes, streams, and fish.
Coyote takes trees for wives, and the Indians are said to be his descendants.
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Traditions of the Thompson River Indians of British Columbia THE SUN AND HIS DAUGHTER . / INTRODUCTION. / COLLECTED BY JAMES TEIT. / I, THE COYOTE AND THE FLOOD.; lines 1934-2035 confidence: medium
In an underground lodge, a row of baskets attacks the traveler when he takes one; after he returns it, he curses the baskets to be servants to people forever.
Baskets, mats, and awls attack the traveler when he tries to take one; after returning the object, he curses these object groups to become servants or slaves of people.
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Traditions of the Thompson River Indians of British Columbia THE SUN AND HIS DAUGHTER . / INTRODUCTION. / COLLECTED BY JAMES TEIT. / I, THE COYOTE AND THE FLOOD.; lines 2119-2223 confidence: high
The women have four wooden boxes and forbid the boy to remove the lids; Coyote breaks the dam to let salmon ascend and opens the boxes, releasing smoke, wasps, salmon-flies, and beetles.
Coyote breaks the fish-dam, allowing salmon to ascend into the river system where previously the passage says there were none above the dam.
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Traditions of the Thompson River Indians of British Columbia THE SUN AND HIS DAUGHTER . / INTRODUCTION. / COLLECTED BY JAMES TEIT. / I, THE COYOTE AND THE FLOOD.; lines 2225-2357 confidence: high
Coyote goes to Columbia River, brings salmon up that river and its main tributaries, then proceeds toward Okanagon and Similkameen.
Coyote introduces salmon into rivers and creates a local distribution in which Similkameen has mountain sheep but not salmon.
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Traditions of the Thompson River Indians of British Columbia THE SUN AND HIS DAUGHTER . / INTRODUCTION. / COLLECTED BY JAMES TEIT. / I, THE COYOTE AND THE FLOOD.; lines 3099-3225 confidence: medium
The Qoa'qitqat are three brothers from the Fraser River region; the youngest is most gifted in magic. They travel, change people into fishes and stones, leave footprints and signs, and are said to create water-springs.
The brothers travel through named regions, transform people and objects into fish or stone, leave signs, and create springs; some transformed objects are said to be visible at the present day.
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Traditions of the Thompson River Indians of British Columbia THE SUN AND HIS DAUGHTER . / INTRODUCTION. / COLLECTED BY JAMES TEIT. / I, THE COYOTE AND THE FLOOD.; lines 3228-3336 confidence: medium
The travelers turn a Coyote's sweat-house into stone, then turn a Coyote couple's basket, heating stones, and parts of their bodies to stone, but cannot fully transform the couple because of their powerful magic.
The travelling group transforms people, animals, objects, a weir, and themselves into stones or landforms that the passage says may still be seen.
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Traditions of the Thompson River Indians of British Columbia THE SUN AND HIS DAUGHTER . / INTRODUCTION. / COLLECTED BY JAMES TEIT. / I, THE COYOTE AND THE FLOOD.; lines 3339-3441 confidence: high
On return, he travels through the country, transforming bad people and offenders and curtailing the powers of those who harm their neighbors.
After gaining power, Kokwé'la travels through the country, transforming bad or offending people and reducing the powers of those who injure neighbors.
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Traditions of the Thompson River Indians of British Columbia THE SUN AND HIS DAUGHTER . / INTRODUCTION. / COLLECTED BY JAMES TEIT. / I, THE COYOTE AND THE FLOOD.; lines 3339-3441 confidence: high
Kokwé'la travels down and up Fraser River country; his fate is unknown, and the Kokwé'la root grows where he traveled but not in Uta'mqt country, where he did not go.
The Kokwé'la root is said to grow wherever Kokwé'la went and not to grow in the country he did not visit.
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Traditions of the Thompson River Indians of British Columbia THE SUN AND HIS DAUGHTER . / INTRODUCTION. / COLLECTED BY JAMES TEIT. / I, THE COYOTE AND THE FLOOD.; lines 3444-3575 confidence: high
After finishing his work on earth and putting things to rights, Coyote meets the Old Man, fails to recognize him as the Great Chief or Mystery, and boasts after the Old Man derides his powers.
Coyote is said to have finished his work on earth, put things to rights, and been instrumental in setting the world right.
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Traditions of the Thompson River Indians of British Columbia THE SUN AND HIS DAUGHTER . / INTRODUCTION. / COLLECTED BY JAMES TEIT. / I, THE COYOTE AND THE FLOOD.; lines 3578-3641 confidence: medium
“The Old Man will come back some day with the Coyote” and help the Indians, appearing in tobacco smoke.
The Old Man is said to return someday with Coyote and help the Indians.
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Traditions of the Thompson River Indians of British Columbia XXII. / OSES CSSD FRR ER RCW AS / XXIV. THE WOLF BOY AND HIS GRANDMOTHER. / TEST TARGET (MT-3); lines 5630-5733 confidence: high
The Wind once damaged the country, killed people, and destroyed property. The youngest son says he will snare the unseen Wind; after making his noose smaller each night, he catches it.
The youngest son captures the harmful Wind and releases it under a promise that it will no longer hurt people in the Indian country.
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Traditions of the Thompson River Indians of British Columbia XXIV. THE WOLF BOY AND HIS GRANDMOTHER. / TEST TARGET (MT-3) / XXXVIII. THE BROTHERS. / SS ER ER; lines 6066-6171 confidence: high
Tsu'ntia travels over the world and through named river regions, turning people into animals, fishes, and rocks by magic and transforming country features.
Tsu'ntia travels widely, turns people into animals, fishes, and rocks, and changes country features.
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Traditions of the Thompson River Indians of British Columbia XXIV. THE WOLF BOY AND HIS GRANDMOTHER. / TEST TARGET (MT-3) / XXXVIII. THE BROTHERS. / SS ER ER; lines 6174-6225 confidence: medium
The youth remains inside while frog and frog fat are cooked and eaten, abstains from the food, does not fall into death-sleep, and marries the two prettiest maidens.
After marrying within the frog-people, the son-in-law changes their food practice and leads to their becoming ordinary human beings and joining other people.
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Traditions of the Thompson River Indians of British Columbia XXIV. THE WOLF BOY AND HIS GRANDMOTHER. / TEST TARGET (MT-3) / XXXVIII. THE BROTHERS. / SS ER ER; lines 6174-6225 confidence: high
The young man is disgusted with the frog-only diet, decides to change it, hunts a big deer in the mountains, brings it home, and persuades the people to eat it despite their belief that deer is bad medicine.
A people who regard only frog as edible and deer as bad medicine are persuaded to eat venison, after which they become ordinary human beings.
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Traditions of the Thompson River Indians of British Columbia XXXVI. THE MOON. / XXXVII. THE MAN WHO STOLE THE HORSE. / XXXVIII. THE BROTHERS. / T.VO TRADITIONS OF THE LILLOOET.; lines 8678-8705 confidence: medium
Under the story of Tsu’ntia, a girl marries the root Kokwe'la, bears a son described as ancestor of the Upper Lillooet, and the son transforms an abusive boy into a fish.
Tsu’ntia is described as ancestor of the Upper Lillooet and performs transformations, travels, and feats in contests.
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Traditions of the Thompson River Indians of British Columbia XXXVII. THE MAN WHO STOLE THE HORSE. / XXXVIII. THE BROTHERS. / T.VO TRADITIONS OF THE LILLOOET. / INDEX.; lines 8708-9130 confidence: high
Index entries include Culture hero, Boy as hero, and Gambler as hero.
The index lists culture hero as a heading and identifies Old Man, Kokwé'la, and Qua’qLqaL as transformers.
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Traditions of the Thompson River Indians of British Columbia XXXVII. THE MAN WHO STOLE THE HORSE. / XXXVIII. THE BROTHERS. / T.VO TRADITIONS OF THE LILLOOET. / INDEX.; lines 8708-9130 confidence: medium
Index entries include Culture hero, Boy as hero, and Gambler as hero.
The index lists Boy as hero and Gambler as hero.
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Traditions of the Thompson River Indians of British Columbia XXXVIII. THE BROTHERS. / SS ER ER / NOTES. / HIS MYTH THE MOSQUITO AND THE THUNDER.; lines 7243-7355 confidence: medium
Skunk is said to seem to be the creator of yellow pine and first user of its bark on the warpath; the bark makes little ash that scatters easily.
Skunk is credited with creating yellow pine and inaugurating the use of its bark on the warpath.
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Traditions of the Thompson River Indians of British Columbia XXXVIII. THE BROTHERS. / SS ER ER / NOTES. / HIS MYTH THE MOSQUITO AND THE THUNDER.; lines 7243-7355 confidence: medium
Some say the log was likely kindled by Sisiiisxi’n, Coyote's youngest son, to give fire to local people.
Some narrators suggest that Coyote's youngest son kindled a log to give fire to people nearby.
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Traditions of the Thompson River Indians of British Columbia XXXVIII. THE BROTHERS. / SS ER ER / NOTES. / HIS MYTH THE MOSQUITO AND THE THUNDER.; lines 7467-7587 confidence: medium
The narrator is uncertain how the country was reinhabited and suggests Coyote people; the Chief or Old Man created animals, turned bad people into coyotes, and good Coyote people multiplied as ancestors; another account has the Old Man leaving good people or later wanderers settling there.
The note says the Chief or Old Man created animals, turned bad people into coyotes, and that good Coyote people multiplied as ancestors of later inhabitants.
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Traditions of the Thompson River Indians of British Columbia XXXVIII. THE BROTHERS. / SS ER ER / NOTES. / HIS MYTH THE MOSQUITO AND THE THUNDER.; lines 7467-7587 confidence: medium
Variant notes identify Crow and Magpie as thieves, mention tail-feathers pulled out, locate old men in Shuswap country near arrowstone-rich mountains, report that the old men would have given arrowstone if asked, say one person alone knew how to flake and chip arrowstone, and assign distribution of chipped arrowstone to Raven or Stetso'.
The notes name possible thieves, describe arrowstone-owning old men and specialist knowledge of flaking, and give Raven or Stetso' as distributors of chipped arrowstone.
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Wishram Texts INTRODUCTORY NOTE. / EDWARD SAPIR. / DAUGHTER.3 / V. MISCELLANEOUS MYTHS.; lines 7209-7321 confidence: medium
The section is titled “Eagle Defeats Fish-Hawk, and Pities Skunk.” The editorial note groups Nos. 1-3 as deeds of Eagle and says Eagle is a favorite character in Wishram and Wasco mythology.
The editorial note frames these as deeds of Eagle, and the narrative has Eagle defeat Fish-Hawk in both a footrace and a diving contest.
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Wishram Texts INTRODUCTORY NOTE. / EDWARD SAPIR. / DAUGHTER.3 / V. MISCELLANEOUS MYTHS.; lines 7553-7673 confidence: high
Panther moves the house, throws the dead Bears' bodies across the river, and turns them into great rocks. The rocks remain; children formerly slept on the four hollow-topped rocks to receive strength from their spirit.
Panther turns the dead Bears into great rocks that remain visible and are connected with a strength-giving practice.
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Wishram Texts INTRODUCTORY NOTE. / EDWARD SAPIR. / DAUGHTER.3 / V. MISCELLANEOUS MYTHS.; lines 8027-8151 confidence: high
The mother tells the boys to make bows and arrows, promises five quivers and shell-trimmed robes, and says she wants to send them to kill Sun because Sun stands overhead and the heat prevents living beings from going far and surviving.
Sun remains overhead with deadly heat; the boys are sent to kill him, and after their success the heat decreases for people below.
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Wishram Texts JEREMIAH CURTIN / INTRODUCTORY NOTE. / EDWARD SAPIR. / DAUGHTER.3; lines 6403-6517 confidence: high
The note says, "Coyote appears in his dual capacity of culture-hero and unsuccessful trickster," and lists Chinook, Kathlamet, Wishram, and coastal Bluejay comparisons.
The note explicitly assigns Coyote both roles, and the narrative combines deception with the release of salmon for future people.
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Wishram Texts JEREMIAH CURTIN / INTRODUCTORY NOTE. / EDWARD SAPIR. / DAUGHTER.3; lines 6403-6517 confidence: high
At the ocean Coyote sees two very bright women with a large canoe and white-wood paddles; they keep fish from leaving the sea and going into the river.
The women keep fish from entering the river; Coyote breaks their dam and the salmon crowd up the Columbia River for people who will soon come.
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Wishram Texts Wishram Texts / INTRODUCTION.; lines 66-168 confidence: medium
Louis regards Coyote as highly respectable despite ridiculous and lascivious traits and is strongly inclined to identify Coyote with the Christ of the whites.
The passage reports Louis Simpson’s view that Coyote lived many generations ago and appeared in the world to better mankind’s lot.
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Wishram Texts X', C / VVISHRAM TEXTS / EDWARD SAPIR. / I. - - MYTHS.; lines 1109-1239 confidence: medium
A note identifies Atlatla'lia as a child-stealing woman-fiend and states that she corresponds to Aqlasxe'nasxena of Kathlamet mythology.
Coyote hears Atlatla'lia and Owl are stealing people, sees mourners and children at the furnace, burns Atlatla'lia to death, and sends the people home.
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Wishram Texts X', C / VVISHRAM TEXTS / EDWARD SAPIR. / I. - - MYTHS.; lines 1241-1377 confidence: high
Coyote sees Owl, whose wife is Atlatla'lia; Owl is bringing people. Coyote takes ashes, addresses Owl, names him Owl, throws ashes at him, and Owl becomes ashy gray.
Coyote names Owl, assigns future meaning to owl hooting, names the Hka'imamt, and says future people will say he transformed the Merman.
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Wishram Texts X', C / VVISHRAM TEXTS / EDWARD SAPIR. / I. - - MYTHS.; lines 1241-1377 confidence: high
Coyote hears the Merman always swallows people and seizes canoes; Coyote thinks the Merman should swallow him too, gets a big tree, comes into view, is caught, and is swallowed.
Coyote allows the Merman to swallow him, descends to the underwater bottom, finds people and canoes, cuts the Merman's heart, and releases all to the surface.
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Wishram Texts X', C / VVISHRAM TEXTS / EDWARD SAPIR. / I. - - MYTHS.; lines 1241-1377 confidence: medium
Coyote instructs the people to shout whenever they cross over and says, 'You are the Hka'imamt; thus I have named you.'
Coyote names the Hka'imamt and instructs them to shout whenever crossing over; the note identifies the named group ethnographically.
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Wishram Texts X', C / VVISHRAM TEXTS / EDWARD SAPIR. / I. - - MYTHS.; lines 1380-1519 confidence: high
Coyote skins the monster, makes villages or people from pieces of flesh, then uses the remaining tongue to make the Wishram people, whose heads are compared to a flat tongue.
Coyote skins the mountain monster and makes peoples from its flesh, tongue, and blood connected with his hands.
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Wishram Texts X', C / VVISHRAM TEXTS / EDWARD SAPIR. / I. - - MYTHS.; lines 1380-1519 confidence: high
Coyote skins the monster, makes villages or people from pieces of flesh, then uses the remaining tongue to make the Wishram people, whose heads are compared to a flat tongue.
The Wishram are said to be made from the monster’s tongue and linked to flat heads, while the Nez Perces are said to come from blood and are described as warriors.
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Wishram Texts X', C / VVISHRAM TEXTS / EDWARD SAPIR. / I. - - MYTHS.; lines 1648-1768 confidence: medium
The youngest wolf reaches the water but does not drink, cries out, and escapes into the woods; the passage adds that if all five wolves had been slain, there would be no wolves today.
The passage explains that wolves exist because the youngest wolf escaped, says Dove still wails when salmon comes and is killed at Wishram, and has Salmon alter rocks and empower ravens.
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Wishram Texts X', C / VVISHRAM TEXTS / EDWARD SAPIR. / I. - - MYTHS.; lines 1908-2029 confidence: medium
Coyote pursues Antelope and his two sons, crosses the river, finds them sleeping in the mountains, throws dust at them, and declares that they are gray animals named Antelope and not chiefs; he also names Salmon, Eagle, and some people as chiefs.
Coyote declares that Antelope and his sons shall be animals rather than chiefs, and names Salmon, Eagle, and some people as chiefs.
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Wishram Texts X', C / VVISHRAM TEXTS / EDWARD SAPIR. / I. - - MYTHS.; lines 2261-2405 confidence: medium
Beaver says he will always stay in water and eat wood. Bluejay says he will be in that place and people will speak of his deeds. Sparrow Hawk says he will be in the woods looking on. Chicken Hawk says he will be everywhere killing birds and swallowing everything.
Beaver, Bluejay, Sparrow Hawk, Chicken Hawk, and Eagle announce enduring future locations, habits, powers, or how people will speak of them.
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Wishram Texts X', C / VVISHRAM TEXTS / EDWARD SAPIR. / I. - - MYTHS.; lines 2676-2795 confidence: medium
After several nights Coyote kills and skins the person, wears the skin, and Eagle says Coyote has slain Nikciamtca'c, who would kill people, so people's spirits would no longer come to the place.
After Coyote kills Nikciamtca'c, Eagle says she would kill people and that people's spirits would no longer come to that place.
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Wishram Texts X', C / VVISHRAM TEXTS / EDWARD SAPIR. / I. - - MYTHS.; lines 427-566 confidence: high
The passage title is 'The Origin of Fish in the Columbia'; the editorial note says the fourteen myths concern Coyote as culture-hero, transformer, and often trickster, traveling up the great Columbia as a corrector of mythic-age evils.
The passage frames Coyote as a culture-hero and shows him opening the pond or lake so the fish enter the Great River and become food for future people.
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Wishram Texts X', C / VVISHRAM TEXTS / EDWARD SAPIR. / I. - - MYTHS.; lines 831-969 confidence: high
Coyote secretly chips flint into a sharp knife-like tool, holds it over the man's mouth, slices the mouth open so blood flows, hears him breathe, and tells him to go to the river and wash.
Coyote makes a mouth for one mouthless man and then makes mouths for all people of the same village.
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Wishram Texts X', C / VVISHRAM TEXTS / EDWARD SAPIR. / I. - - MYTHS.; lines 831-969 confidence: medium
The people say a man's mouth has been made; all people of the village are said to have been without mouths, Coyote makes mouths for them all, calls the land Nimicxa'ya, and refuses their offer of a woman. An embedded note says the people were said to have particularly large mouths to make amends for former mouthlessness.
After making mouths for the mouthless village, Coyote calls the land Nimicxa'ya; the embedded note links the people's former mouthlessness with their later large mouths.
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Wishram Texts X', C / VVISHRAM TEXTS / EDWARD SAPIR. / I. - - MYTHS.; lines 831-969 confidence: medium
Coyote disentangles the man, arranges the pieces of wood, ties them with a hazel-bush rope, carries them, and teaches the man to pack wood securely in that manner.
Coyote teaches the wood-gathering man how to tie and carry wood properly and gives instructions to the village.
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Wishram Texts X', C / VVISHRAM TEXTS / EDWARD SAPIR. / I. - - MYTHS.; lines 971-1107 confidence: high
Coyote sees white salmon in the water, wonders how to catch them, makes a fish-trap, ties it to a string, and jumps into it.
Coyote makes a fish-trap and a salmon-spear and explicitly says that people will catch or get white salmon in these ways in the land.
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Wishram Texts X', C / VVISHRAM TEXTS / EDWARD SAPIR. / I. - - MYTHS.; lines 971-1107 confidence: high
Coyote instructs the fish-trap to cry out when full of white salmon; it cries out that it is full, and Coyote says people will catch them this way for all time.
Coyote names or is linked to land names after the fish-trap episode and after the dried-salmon episode.
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native american southwest
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Aw-Aw-Tam Indian Nights: Being the Myths and Legends of the Pimas of Arizona Aw-Aw-Tam Indian Nights: Being the Myths and Legends of the Pimas of Arizona / AW-AW-TAM INDIAN NIGHTS / THE STORY OF THESE STORIES; lines 292-380 confidence: medium
The narrator theorizes that successive mahkais invented tales to answer questions about history, phenomena, and origins; mahkai is explained as a doctor or medicine-man term for beings with magical or supernatural power, and most tale heroes are said to be mahkais.
The narrator says the hero in almost every tale is a mahkai and theorizes that successive mahkais invented tales to answer questions about history, phenomena, and the origin of things.
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Aw-Aw-Tam Indian Nights: Being the Myths and Legends of the Pimas of Arizona EE-EE-TOY'S RESURRECTION AND SPEECH TO JUHWERTA MAHKAI / NOTES ON EE-EE-TOY'S RESURRECTION / STORIES OF THE THIRD NIGHT / THE STORY OF EE-EE-TOY'S ARMY; lines 3682-3818 confidence: high
Because there are no deer, Ee-ee-toy asks a wood-rat to become a deer, cuts at his skin, releases him when he cries out, and the passage explains a lasting knife mark on the wood-rat.
Ee-ee-toy transforms a brave small rat into deer, creating a new food source for the people.
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Aw-Aw-Tam Indian Nights: Being the Myths and Legends of the Pimas of Arizona EE-EE-TOY'S RESURRECTION AND SPEECH TO JUHWERTA MAHKAI / NOTES ON EE-EE-TOY'S RESURRECTION / STORIES OF THE THIRD NIGHT / THE STORY OF EE-EE-TOY'S ARMY; lines 3682-3818 confidence: high
Because there are no deer, Ee-ee-toy asks a wood-rat to become a deer, cuts at his skin, releases him when he cries out, and the passage explains a lasting knife mark on the wood-rat.
The passage explains the wood-rat's knife mark and deer's attachment to a local place as results of Ee-ee-toy's attempted and successful transformations.
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Aw-Aw-Tam Indian Nights: Being the Myths and Legends of the Pimas of Arizona HOW NOOEE KILLED EE-EE-TOY / THE SONG OF NOOEE WHEN HE WENT TO THE SUN / NOTES ON HOW NOOEE KILLED EE-EE-TOY / EE-EE-TOY'S RESURRECTION AND SPEECH TO JUHWERTA MAHKAI; lines 3486-3594 confidence: high
Older Brother is opposed by his people, made earth features, is shot and lies dead, then comes to life and rises.
Older Brother is said to have made an earth, mountains, springs, trees, and other working things.
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Aw-Aw-Tam Indian Nights: Being the Myths and Legends of the Pimas of Arizona NOTES ON THE STORY OF HAWAWK / THE STORY OF TAWQUAHDAHMAWKS AND HER CANAL / NOTES ON THE STORY OF TAWQUAHDAHMAWKS / HOW NOOEE KILLED EE-EE-TOY; lines 3237-3350 confidence: medium
Nooee tells the people they cannot kill Ee-ee-toy because he is too powerful for men, has power over winds and animals, knows what happens in mountains and sky, and Nooee has somewhat similar power.
Nooee explains that the people cannot kill Ee-ee-toy, demonstrates extraordinary power, and seeks the Sun's help and weapon to kill him.
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Aw-Aw-Tam Indian Nights: Being the Myths and Legends of the Pimas of Arizona NOTES ON THE STORY OF NAHVAHCHOO / NOTES ON THE STORY OF CORN AND TOBACCO / THE STORY OF THE CHILDREN OF CLOUD / NOTES ON THE STORY OF CLOUD; lines 5972-6000 confidence: medium
Emory's report, attributed to Thristy Hawk the Maricopa, gives a variant: a beautiful woman in a green mountain place receives suitors' tribute but remains unmarried; during drought she gives apparently endless corn; a rain drop on her stomach produces conception; her son founds a new race and builds the houses or ruins.
The son born from the rain conception is described as founder of a new race and builder of the houses or ruins.
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Aw-Aw-Tam Indian Nights: Being the Myths and Legends of the Pimas of Arizona NOTES ON THE STORY OF THE FLOOD / THE STORY OF AH-AHN-HE-EAT-TOE-PAHK MAHKAI / NOTES ON THE STORY OF AH-AHN-HE-EAT-TOE-PAHK MAHKAI / THE STORY OF VANDAIH, THE MAN-EAGLE; lines 2107-2226 confidence: medium
The messenger delivers the message; Ee-ee-toy says he will be there in four days, but this cycle continues until four years have passed because the people misunderstood his meaning.
Ee-ee-toy is summoned by the people, prepares special objects, enters Vandaih's dwelling, and appears to be acting against a dangerous man-eagle who carries living bodies.
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Aw-Aw-Tam Indian Nights: Being the Myths and Legends of the Pimas of Arizona NOTES ON THE STORY OF THE FLOOD / THE STORY OF AH-AHN-HE-EAT-TOE-PAHK MAHKAI / NOTES ON THE STORY OF AH-AHN-HE-EAT-TOE-PAHK MAHKAI / THE STORY OF VANDAIH, THE MAN-EAGLE; lines 2228-2312 confidence: medium
The woman searches Vandaih's head, sings him to sleep, whistles and wakes him, repeats the explanation, and by the third time determines he is fast asleep.
The woman ensures Vandaih is asleep, and Ee-ee-toy kills the powerful man-eagle, after which the people have nothing to fear.
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Aw-Aw-Tam Indian Nights: Being the Myths and Legends of the Pimas of Arizona NOTES ON THE STORY OF THE TURQUOISES / THE STORY OF WAYHOHM, TOEHAHVS AND TOTTAI / NOTES ON THE STORY OF WAYHOHM / THE STORY OF HAWAWK; lines 2849-2962 confidence: medium
Ee-ee-toy makes a wild-gourd rattle, changes into Kaw-awts on Hawawk's trail, frightens her with the rattle, and makes rattles for the children.
The people ask Ee-ee-toy for help, and he creates defenses, promises to kill Hawawk, and devises invitations to bring her to the people.
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Aw-Aw-Tam Indian Nights: Being the Myths and Legends of the Pimas of Arizona NOTES ON THE STORY OF WAYHOHM / THE STORY OF HAWAWK / NOTES ON THE STORY OF HAWAWK / THE STORY OF TAWQUAHDAHMAWKS AND HER CANAL; lines 3122-3178 confidence: medium
The south-side Salt River canal does not work because the dammed river water will not run through an uphill canal, and the bed cannot be made deeper because it is in lime rock.
The episode explains how a community's failed canal is made functional through Taw-quah-dahm-awks's fog and bitter wind, resulting in water for crops and prosperity.
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Aw-Aw-Tam Indian Nights: Being the Myths and Legends of the Pimas of Arizona STORIES OF THE FIRST NIGHT / THE TRADITIONS OF THE PIMAS / THE STORY OF THE CREATION / JUHWERTA MAHKAI'S SONG OF CREATION; lines 774-790 confidence: medium
“Juhwerta mahkai made the world”; “He made it round”; the song calls, “Come and see it and make it useful!”
The creation song calls on others to come, see the made world, and make it useful.
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Aw-Aw-Tam Indian Nights: Being the Myths and Legends of the Pimas of Arizona STORIES OF THE FOURTH NIGHT / THE STORY OF THE GAMBLER'S WAR / NOTES ON THE STORY OF THE GAMBLER'S WAR / THE STORY OF NAHVAHCHOO; lines 5200-5318 confidence: medium
Nahvahchoo hears the turtle's cooking, tries to steal fire, is stopped, and then makes his own fire, corn, and pumpkins.
Nahvahchoo is named as a great doctor, hunter, farmer, and powerful man, and he participates in fire-making, crop-making, hunting, and ritual singing contexts.
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Aw-Aw-Tam Indian Nights: Being the Myths and Legends of the Pimas of Arizona STORIES OF THE FOURTH NIGHT / THE STORY OF THE GAMBLER'S WAR / NOTES ON THE STORY OF THE GAMBLER'S WAR / THE STORY OF NAHVAHCHOO; lines 5320-5460 confidence: medium
The speech recounts finding Seepook and Wahchookookkee Vahahkkees, obtaining the everlasting corn-mill, strengthening four times, and traveling with refreshing wind, clouds, rain, running water, and the Cheekkuhpooltak root at Twisted Neck Mountain.
The speech connects the recovered everlasting corn-mill and Nahvahchoo's power-giving at the Vahahkkee of Light with the country becoming more beautiful and producing more.
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Aw-Aw-Tam Indian Nights: Being the Myths and Legends of the Pimas of Arizona STORIES OF THE SECOND NIGHT / THE STORY OF THE TURQUOISES AND THE RED BIRD / NOTES ON THE STORY OF THE TURQUOISES / THE STORY OF WAYHOHM, TOEHAHVS AND TOTTAI; lines 2655-2702 confidence: medium
Tottai whirls so sparks fly into all kinds of wood, explaining fire in sticks and why people can get fire by rubbing sticks together.
Tottai delivers fire to Dthas Seeven's house and scatters sparks into wood, explaining why people can get fire by rubbing sticks together.
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Aw-Aw-Tam Indian Nights: Being the Myths and Legends of the Pimas of Arizona THE FIRST SONG OF EE-EE-TOY'S ARMY / THE DOCTOR'S SONG TO THE HUNTERS / THE DESTRUCTION OF THE VAHAHKKEES / A SONG OF THE DOCTOR WHOSE SNAKE THREW DOWN THE VAHAHKKEE; lines 4082-4183 confidence: medium
The notes say Ee-ee-toy creates deer in this story, while the editor observes that deer appeared in earlier tales.
The notes state that Ee-ee-toy creates deer in this story.
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Aw-Aw-Tam Indian Nights: Being the Myths and Legends of the Pimas of Arizona THE SONG OF SUPERSTITION MOUNTAINS / EE-EE-TOY'S SONG WHEN HE MADE THE WORLD SERPENTS / NOTES ON THE STORY OF THE FLOOD / THE STORY OF AH-AHN-HE-EAT-TOE-PAHK MAHKAI; lines 1734-1832 confidence: medium
The meeting-house owner says the young man has had to make new bow and arrow sets when others handle his weapons and asks that he be left alone because he appears to be a powerful personage, mahkai.
The young man is identified as a possible mahkai and, when his weapons are left alone and later when directly instructed, he successfully kills game for the group.
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Aw-Aw-Tam Indian Nights: Being the Myths and Legends of the Pimas of Arizona THE STORY OF THE CREATION / JUHWERTA MAHKAI'S SONG OF CREATION / NOTES ON STORY OF CREATION / THE STORY OF THE FLOOD; lines 1104-1222 confidence: medium
Ee-ee-toy and Toehahvs build a house for the dolls and listen for speech; the Aw-up or Apaches talk first and receive strength, while the Aw-aw-tam or Good People talk last.
After the Apaches speak first, Ee-ee-toy accepts the outcome and gives them strength to stand cold and hardships.
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Aw-Aw-Tam Indian Nights: Being the Myths and Legends of the Pimas of Arizona THE STORY OF THE CREATION / JUHWERTA MAHKAI'S SONG OF CREATION / NOTES ON STORY OF CREATION / THE STORY OF THE FLOOD; lines 845-975 confidence: medium
Seeurhuh/Ee-ee-toy makes a man, gives him bow and arrows, wild-cat skin arm protection, pierced ears, and turquoise-like ear-rings from quah-wool leaves; the man is called the most beautiful yet made.
Ee-ee-toy creates a man, prepares survival technology, and seeks greater fame, while Juhwerta Mahkai is described as stronger but generous toward him.
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Aw-Aw-Tam Indian Nights: Being the Myths and Legends of the Pimas of Arizona THE STORY OF THE GAMBLER'S WAR / NOTES ON THE STORY OF THE GAMBLER'S WAR / THE STORY OF NAHVAHCHOO / NOTES ON THE STORY OF NAHVAHCHOO; lines 5495-5623 confidence: medium
When tobacco ripens, Geeheesop gathers leaves, stores them in a gourd-like woodpecker nest from a giant cactus, puts some in a cane-tube pipe, and goes to the evening gathering.
Geeheesop cultivates tobacco, prepares leaves in a cane-tube pipe, smokes before the gathered people, passes the pipe around, and all smoke it.
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Aw-Aw-Tam Indian Nights: Being the Myths and Legends of the Pimas of Arizona THE STORY OF THE GAMBLER'S WAR / NOTES ON THE STORY OF THE GAMBLER'S WAR / THE STORY OF NAHVAHCHOO / NOTES ON THE STORY OF NAHVAHCHOO; lines 5749-5868 confidence: medium
Bluebird in the West is asked for power, breathes four times, flies eastward, meets Bives-chool at the middle of the earth, and plants blue corn grains from his breast; the corn grows until its tops touch the sky.
Bluebird, Bives-chool, and the Doctor take grains or seeds from their breasts and plant corn and pumpkins that feed people.
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Aw-Aw-Tam Indian Nights: Being the Myths and Legends of the Pimas of Arizona THE STORY OF THESE STORIES / STORIES OF THE FIRST NIGHT / THE TRADITIONS OF THE PIMAS / THE STORY OF THE CREATION; lines 639-772 confidence: medium
On the present earth, Nooee is sent to cut valleys with his wings so water can be caught and distributed for people to drink.
Nooee, the Buzzard, cuts valleys with his wings so water can be caught and distributed for people.
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Jicarilla Apache Texts Jicarilla Apache Texts / TRANSLATIONS.; lines 1322-1415 confidence: medium
The woman hits deer with a fire poker and says deer will have a sense of smell; she says turkeys shall live in the mountains and people will live upon them.
The woman strikes deer with a fire poker and says deer will have a sense of smell, then sends them to live in the mountains and says people will live upon them.
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Jicarilla Apache Texts Jicarilla Apache Texts / TRANSLATIONS.; lines 1417-1507 confidence: medium
The turkey tells the man to level a place, then runs from east, south, west, and north, producing rows of black, blue, yellow, and various-colored corn.
The turkey, addressed as the man's child, makes black, blue, yellow, and various-colored corn from the four directions, and the man then plants it.
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Jicarilla Apache Texts Jicarilla Apache Texts / TRANSLATIONS.; lines 167-266 confidence: high
In the Culture Heroes and Owl episode, Kubatc'istcine and Naiyenesgani visit grandmother Yolgaiisdzan, are sent to their father the sun, ask for playthings, and receive a hoop-and-pole game and arrows with a warning not to roll the hoop north.
The titled Culture Heroes episode names two companions who visit their father, the sun, and receive a hoop-and-pole game and arrows from him.
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Jicarilla Apache Texts Jicarilla Apache Texts / TRANSLATIONS.; lines 268-356 confidence: high
The note reports many varying versions among Apache tribes and Navajo: some say one person with two names; others say two persons, with water as father of one culture hero, sun as father of Naiyone-sgani, and Isdzanadlehe or related women as mother or grandmother figures.
The passage explicitly calls the figures culture heroes and reports variant accounts in which they may be one person with two names or two persons with water and sun as fathers and female ancestor relations.
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Jicarilla Apache Texts Jicarilla Apache Texts / TRANSLATIONS.; lines 268-356 confidence: high
Under the heading “The Killing of the Monsters,” Naiyenesgani comes to where Elk has been killing people. A partner comes and offers to gnaw hair off Elk’s breast, does so, and tells Naiyenesgani to go to Elk.
In a section titled “The Killing of the Monsters,” Naiyenesgani kills Elk, who had been killing people.
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Jicarilla Apache Texts Jicarilla Apache Texts / TRANSLATIONS.; lines 358-445 confidence: medium
Xaiyenesgani holds a horn, asks the young eagles where their father sits, sees the father return with a pretty dead girl, makes motions four times, strikes him into the canyon, then does the same to the mother after learning her seat.
Xaiyenesgani defeats dangerous eagle parents, rescues people taken by a marsh monster, and imposes conditions on beings afterward.
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Jicarilla Apache Texts Jicarilla Apache Texts / TRANSLATIONS.; lines 448-540 confidence: high
The Pueblo people call Naiyenesgani a medicine man and report a sinking place where people have been taken into the ground; he removes clothing and insists that it be completely covered with turquoise.
Naiyenesgani responds to a report that people have been taken into the ground, removes the lake water, enters the exposed place, overcomes the monster, and forces hidden captives out.
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Jicarilla Apache Texts Jicarilla Apache Texts / TRANSLATIONS.; lines 542-646 confidence: high
Naiyenesgani cuts openings in the fish's neck with an obsidian knife, exits with the heart, gives it to the sun, explains the fish's side neck openings, returns to grandmother YoLgaiisdzan, and the firedrill blazes and dies down; the note says this was a sign of his danger or safety.
Naiyenesgani is swallowed by the monster fish, removes its heart from inside, cuts openings or slits in the neck, and exits carrying the heart.
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Jicarilla Apache Texts Jicarilla Apache Texts / TRANSLATIONS.; lines 542-646 confidence: high
A trail passes between a cliff and a stream. TsedagediLisdihi sits there, lives in the stream, kicks passersby into the water, and his children eat them so that only red bones float up.
TsedagediLisdihi kills travelers at a narrow trail by kicking them into water, but Naiyenesgani avoids the kicks and kicks him into the same water, where his own children eat him.
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Jicarilla Apache Texts Jicarilla Apache Texts / TRANSLATIONS.; lines 542-646 confidence: high
Reeds needed for arrows stand at the junction of two canyons where rocks close on people and kill them. Naiyenesgani feints four times, breaks off reeds, the rocks do not come together, and he distributes arrows to everyone.
Rocks close on people seeking arrow reeds; Naiyenesgani safely obtains reeds after four feints and distributes arrows to everyone.
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Jicarilla Apache Texts Jicarilla Apache Texts / TRANSLATIONS.; lines 648-739 confidence: high
A bear kills people and cannot be hurt by arrows. Naiyenesgani goes to Navajo country with a war club; the bear runs toward the place where his heart lies, but Naiyenesgani reaches it first, hears oak leaves moved by the beating heart, makes four motions, strikes the heart, and the bear falls dead.
Naiyenesgani kills dangerous beings, searches for remaining monsters, creates or assigns subsistence resources, and instructs the people.
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Jicarilla Apache Texts Jicarilla Apache Texts / TRANSLATIONS.; lines 648-739 confidence: high
In 'The Origin of Sheep and Cattle,' Naiyenesgani finds no more monsters, climbs White Mountain, looks in all directions, throws away his staff, and it becomes yucca. He washes monster-killing pollution from his hands and throws it in different directions; the dirt becomes cattle and sheep. The Mescalero live upon the staff/yucca, and Mexicans live upon sheep and cattle.
Naiyenesgani's staff becomes yucca for the Mescalero, while dirt from his washed hands becomes cattle and sheep for Mexicans.
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Jicarilla Apache Texts Jicarilla Apache Texts / TRANSLATIONS.; lines 741-837 confidence: high
Bear, marten, a small squirrel, Grasshopper, and black tail deer are assigned care or control of insects, fruits, yucca, chokecherries, corn, berries, grain, and amole; these are said to be what people will live by.
Naiyenesgani kills monsters, makes or assigns foods, and explains that these things allow people to live.
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Jicarilla Apache Texts Jicarilla Apache Texts / TRANSLATIONS.; lines 741-837 confidence: high
In the second version, Naiyenesgani encounters a rock rolling over people, overtakes and shoots it, addresses it as one that swallows people, and kills it as a bad being.
Naiyenesgani kills a rolling rock that rolls over and swallows people, then identifies this as what he does to bad beings.
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Jicarilla Apache Texts Jicarilla Apache Texts / TRANSLATIONS.; lines 839-937 confidence: high
Fireflies’ camp is encircled by high rocks with no trail leading down; Fireflies alone have fire and are playing hoop and pole with Otters.
Fireflies alone have fire; Coyote prepares cedar bark, ignites it at their dance fire, escapes while pursued, and the result explains the availability of fire from trees.
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Myths and Tales from the San Carlos Apache Myths and Tales from the San Carlos Apache / CONTENTS; lines 1545-1635 confidence: high
The boy asks his grandmother about bad beings; she names Nagegani, Delgit, Nakp’dilgedi, and Tsidaketisi as dangerous man-killers and tells him to take the good medicine given by his father.
The boy asks where the bad beings who kill people live, announces that he will kill them all, and kills Nagegani and his family.
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Myths and Tales from the San Carlos Apache Myths and Tales from the San Carlos Apache / CONTENTS; lines 1637-1732 confidence: high
Naiyenezgani secures Delgit’s hide, knees, and blood, reports the killing to his grandmother, and she asks for the hide and dances in gratitude.
Naiyenezgani kills several dangerous beings, and his grandmother says he has killed all those who made trouble on earth so that earth has become a good place.
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Myths and Tales from the San Carlos Apache Myths and Tales from the San Carlos Apache / CONTENTS; lines 1827-1907 confidence: low
A source note says the narrator explained that this was the fourth name of the Culture Hero.
A source note in the passage says the narrator explained that a name was the fourth name of the Culture Hero.
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Myths and Tales from the San Carlos Apache Myths and Tales from the San Carlos Apache / CONTENTS; lines 1909-1997 confidence: high
The helper promises aid the next morning, orders a sweatlodge with songs, has four kinds of wood made into najonc poles, sings twelve songs, and is named Naiyenezgani opposite Golilisi.
The passage’s note identifies the figure as the Culture Hero, and the narrative has him prepare a sweatlodge, songs, and game poles before helping the people.
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Myths and Tales from the San Carlos Apache Myths and Tales from the San Carlos Apache / CONTENTS; lines 1909-1997 confidence: medium
A daughter summons the village to council; the arriving man says he came from Gotalbakowadi and that his wife is missing; the people identify the sitting man as one who wins wives and people in gambling.
Naiyenezgani seeks his missing wife, the people say Golilisi wins wives and people in gambling, and Naiyenezgani wins all the people back and returns with his wife.
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Myths and Tales from the San Carlos Apache Myths and Tales from the San Carlos Apache / CONTENTS; lines 1909-1997 confidence: medium
Ts’innagole transports Naiyenezgani through the air, throws him on a stone, and brings him to her children; he carries Delgit’s knees and blood, and the young ones say family members return with female rain, male rain, and hail.
Ts’innagole carries Naiyenezgani through the air to a stone/rock dwelling; he deceives her children with Delgit’s blood, learns return signs, kills the young ones, hides under grass, and strikes Ts’innagole down.
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Myths and Tales from the San Carlos Apache Myths and Tales from the San Carlos Apache / CONTENTS; lines 2091-2202 confidence: high
Humming Bird is associated with fires on multiple mountain tops; the fire owners give up pursuit, and formerly fireless people thank Coyote after receiving fire.
Fire is initially controlled by owners or two men; Coyote and helpers obtain it, and the formerly fireless people receive it.
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Myths and Tales from the San Carlos Apache Myths and Tales from the San Carlos Apache / CONTENTS; lines 2091-2202 confidence: high
In the first daylight version, Owl and Bear want darkness, while the people ask why it should always be night and decide to act against those withholding daylight.
Owl and Bear want darkness or continual night, while Coyote and the people sing or dance for daylight; daylight is won and becomes present.
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Myths and Tales from the San Carlos Apache Myths and Tales from the San Carlos Apache / CONTENTS; lines 2324-2435 confidence: medium
An unnamed speaker leads or accompanies people through successive places; portions settle at landscape-marked sites and receive names, ending with the statement that these are the people who live on the earth.
The passage shows an unnamed speaker assigning portions of the people to particular places and giving each group a name.
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Myths and Tales from the San Carlos Apache Myths and Tales from the San Carlos Apache / CONTENTS; lines 2437-2542 confidence: medium
Panther Boy leaves his wife behind, goes alone to select a camping place, and covers the new house with black, white, yellow, and blue bi bitcin on the east, south, west, and north sides.
The editorial note identifies the story as the myth of the deer ceremony, and Panther Boy constructs an elaborate deer-associated ceremonial landscape.
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Myths and Tales from the San Carlos Apache Myths and Tales from the San Carlos Apache / CONTENTS; lines 3471-3571 confidence: medium
The chief makes thirty-two kinds of fruits and vegetable foods, promises rain, makes corn, agave to be roasted with fire, acorns, cactus foods, day and night, and twelve months divided into hot and cold parts.
The chief makes subsistence plants, promises rain, creates day and night, and arranges twelve hot and cold months.
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Myths and Tales from the San Carlos Apache Myths and Tales from the San Carlos Apache / CONTENTS; lines 438-527 confidence: medium
Prompted by the one sitting by his ear, he asks where people-killers live, including the one who kicks people over the cliff; his grandmother warns that the person is dangerous and not to be mentioned.
Naiyenezgani seeks those who kill people, confronts the cliff-kicking Tsidakelisi, and kills him.
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Myths and Tales from the San Carlos Apache Myths and Tales from the San Carlos Apache / CONTENTS; lines 621-700 confidence: high
Naiyenezgani approaches through the upper tunnel, sees the heart beating under smooth skin, drives an obsidian warclub into it, escapes through successive tunnels while the animal rips them open with its horn, and the animal dies; it had been killing people on earth.
Naiyenezgani kills the animal, and the passage states that he did so because it had been killing people living on the earth.
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Myths and Tales from the San Carlos Apache Myths and Tales from the San Carlos Apache / CONTENTS; lines 784-879 confidence: high
Naiyenezgani has killed beings who preyed on people, sits alone crying, hears a noise above, and sees something descending from the middle of the sky.
The same figure kills beings that prey on people and later teaches the Owl household proper human food and cleansing practices.
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Myths and Tales from the San Carlos Apache Myths and Tales from the San Carlos Apache; lines 64-120 confidence: high
A typical important narrative explains the origin of the earth and topography, the birth of the Culture Hero, and his activities freeing the world of monsters.
The passage explicitly names a Culture Hero and describes his activities in freeing the world of monsters.
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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
A white-shell basin of water and soap root is brought for bathing; House of Feathers applies meal, directs drying with meal, and oversees white face paint and blackened limbs with white spots, identified with akáninili courier painting.
The Navajo is instructed to imitate the stance of the Holy Young Men in rites he should establish among humans, and the passage also links his painting to the akáninili of ongoing ceremony.
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The Mountain Chant: A Navajo Ceremony NOTE ON THE ORTHOGRAPHY OF NAVAJO WORDS. / ILLUSTRATIONS / THE MOUNTAIN CHANT: A NAVAJO CEREMONY. / INTRODUCTION.; lines 1338-1429 confidence: high
Qastcèëlçi takes the Navajo to Brown Earth Water and a high hill, shows him his distant family and the shortest road, and tells him to return to his people.
The Navajo is shown the road home, returns to his people, recounts revelations from supernatural homes, instructs hearers in mysteries, and thereby completes or transforms the great dance.
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The Mountain Chant: A Navajo Ceremony THE MOUNTAIN CHANT: A NAVAJO CEREMONY. / INTRODUCTION. / SONGS OF SEQUENCE. / OTHER SONGS AND EXTRACTS.; lines 4125-4283 confidence: medium
Song of the Building of the Dark Circle: Reared Within the Mountains carries a black spruce sapling, dance implement, and holy treasure; Holy Young Woman carries a blue spruce sapling, dance implement, and holy treasure.
Dsilyi` Neyáni is identified as the prophet who instituted the ceremonies and is addressed as chief or master of the mountains.
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The Pima Indians AGRICULTURE / MEASURES / BARTER / MULLER; lines 5133-5262 confidence: medium
Some Pimas say the material came from near the Gulf of California; others say axes were made from material “brought from the underworld when Elder Brother led the nether-world people up to conquer those then living above.” The passage adds that no particular religious significance is attached to the axes.
Elder Brother is named as leading the nether-world people up to conquer those living above.
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The Pima Indians COYOTE AND THE BLUEBIRD / THE BOT AND THE BEAST / THE NAUOHTY GRANDCHILDREN / DEITIES; lines 12556-12650 confidence: high
Sun kills those who die during the day, Night those who die in darkness; Moon is Sun's wife; Coyote is child of Sun and Moon and resembles culture heroes in buffoonery and trickery.
Coyote is prominent in myths, is characterized by buffoonery and trickery, and is said to resemble culture heroes of some other tribes.
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The Pima Indians FORMULAS OF POLITENESS / WARFARE / SOPHIOIX)GY / COYOTE; lines 11833-11954 confidence: medium
Another creation version begins with darkness and wind before earth; a lone man wanders, finds Shiquia, makes earth, calls himself a God, makes water, throws it into heaven as stars, and makes moon, Milky Way, and sun for light.
A lone man in darkness makes the earth, water, stars, moon, Milky Way, and sun, and calls himself a God.
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The Pima Indians METHODS / AGRICULTURE / PRODUCTS / AGRICULTURE; lines 4164-4255 confidence: medium
The Papagos are said to have a tradition that the gourd was introduced by Navitco, a deity honored by ceremonies at Santa Rosa every eight years or, when crops are bountiful, every four years.
Papago tradition in the passage says the gourd was introduced by Navitco, a deity honored by ceremonies.
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The Pima Indians SOCIAL MORALS / FORMULAS OF POLITENESS / WARFARE / SOPHIOIX)GY; lines 10640-10733 confidence: medium
After images are kept four days, one Apache image comes to life, says it is cold, and sways; the Apaches are thrown over the mountain, and the passage explains their fierceness as resulting from anger over this.
The passage explains the fierceness of the Apaches, the special qualities of the Pimas, and Maricopa canal-making in relation to actions or gifts of powerful figures.
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The Pima Indians SOCIAL MORALS / FORMULAS OF POLITENESS / WARFARE / SOPHIOIX)GY; lines 10890-11027 confidence: high
The people find the eagle at the pool, he flees to the mountains and carries away people; Elder Brother promises action after four days and gives a left/right cloud sign by a peak. Eagle's weight makes mountain peaks, and he catches arrows; a parenthetical links this to an eagle image on the dollar.
Eagle carries away people from the mountains until Elder Brother/Earth Doctor infiltrates his dwelling, kills him, and restores victims.
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The Pima Indians SOCIAL MORALS / FORMULAS OF POLITENESS / WARFARE / SOPHIOIX)GY; lines 11133-11228 confidence: medium
Elder Brother visits the youths, identifies the tobacco's purpose, teaches that it is to be rolled in corn husks and smoked, gives earth flowers for gaining women's favor, and teaches preparation of sleep-inducing tree bark powder.
Elder Brother explains how tobacco is to be smoked and how earth flowers and sleep-inducing bark powder may be used.
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The Pima Indians THE BIRDS AND THE FLOOD / THE BLUEBIRD AND COYOTE / THE BOT AND THE BEAST / THE NAUGHTY GRANDCHILDREN; lines 12405-12474 confidence: medium
In the creation abstract, Earth Doctor emerges from darkness and creates creosote bush, ants, termites, sky, gray spider and its web between earth and sky, sun, moon, stars, the Milky Way, living things, and humans from clay images.
Earth Doctor creates plants, insects, sky, celestial bodies, living beings, and clay humans after emerging from darkness.
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The Pima Indians THE BIRDS AND THE FLOOD / THE BLUEBIRD AND COYOTE / THE BOT AND THE BEAST / THE NAUGHTY GRANDCHILDREN; lines 12405-12474 confidence: high
Vulture supplies magic gambling sticks; Elder Brother causes Viintre to become an eagle, which lives on a mountain and preys on people until Elder Brother kills it. A later monster kills and eats children until Elder Brother destroys it.
Elder Brother kills an eagle that preys on people and destroys a monster that kills and eats children.
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The Pima Indians The Pima Indians / INTRODUCTION / HISTORY / VILLAGES; lines 573-635 confidence: medium
A chief named Ci-v&-nO built Casa Grande; his son settled on the lower Salt River and built villages near Phoenix and Tempe; a war opponent occupied the Rio Verde.
Ci-v&-nO is described as a chief who built Casa Grande, with the ruin named as his house; his son also founds settlements.
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The Pima Indians THK PIMA INDIANS / FUNERAL RITES / MOURNING / GENTE8; lines 9734-9757 confidence: medium
The Red People possessed the country when Elder Brother brought the White People from the nether world and conquered the Red People.
Elder Brother brings a people from the nether world and conquers the prior occupants.
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The Pima Indians VILLAGES / AGENTS / SCHOOLS / THE PIMA CALENDAR; lines 1196-1288 confidence: medium
When Elder Brother was leaving Pimeria for the last time, he told the people to count the twelve tail feathers of the little bird Gisap, divide the year into twelve parts, and supplied names for those parts except the coldest and hottest months.
Elder Brother, while leaving Pimeria for the last time, instructs the people in year division and month names.
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The Sia BABTER. / THE ORACLE. / COSMOOONY. / COSMOGONY.; lines 1703-1795 confidence: medium
The young eagles come for food; the brothers question them about their parents' return, kill and drop them below, then shoot the returning mother and father eagles through the heart.
After the eagle family is killed, the narration states that the boys had destroyed the bad eagles of the world.
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The Sia BABTER. / THE ORACLE. / COSMOOONY. / COSMOGONY.; lines 2072-2157 confidence: medium
Ma'asewe cuts the antelope with a stone knife; the boys flay it; Ma'asewe throws pieces to the four directions, declares its flesh food for his people, commands it to eat vegetation, and gives the intestines to the mole.
The two boys are presented as brothers and are credited with killing the people-eating antelope and destroying giant enemies of the world, after which people can travel safely and feast.
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The Sia BABTER. / THE ORACLE. / COSMOOONY. / COSMOGONY.; lines 2072-2157 confidence: medium
Ma'asewe cuts the antelope with a stone knife; the boys flay it; Ma'asewe throws pieces to the four directions, declares its flesh food for his people, commands it to eat vegetation, and gives the intestines to the mole.
Ma'asewe kills the people-eating antelope and commands that its flesh will feed his people and that it will henceforth eat vegetation rather than flesh.
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The Sia BABTER. / THE ORACLE. / COSMOOONY. / COSMOGONY.; lines 2159-2242 confidence: high
Before leaving their people, Ma'asewe organizes the cult societies of the upper world; the tiny heroes make their home in Sandia mountain and continue traveling on the rainbow.
Before leaving the people, Ma'asewe organizes the cult societies of the upper world.
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The Sia BABTER. / THE ORACLE. / COSMOOONY. / COSMOGONY.; lines 2244-2352 confidence: medium
The Sia occupy Koasaia when Po'shaiyanne, called a quasi messiah, visits after attaining greatness. He is born of a virgin at Pecos who becomes pregnant from eating two pinyon nuts; the writer reports a similar Jemez legend and notes a claimed Pecos-Jemez linguistic relationship.
The passage calls Po'shaiyanne a quasi messiah and says he visited the Sia after attaining greatness and while making a tour of the pueblos before going into Mexico.
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The Sia BABTER. / THE ORACLE. / COSMOOONY. / COSMOGONY.; lines 2532-2616 confidence: high
The Sia do not possess the power to capture game until Po'shaiyanne's visit; men sent for game see animals and tracks but return without catching any.
Po'shaiyanne's arrival changes the Sia's inability to capture game; he locates game and performs actions that bring deer to the hunters.
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The Sia BABTER. / THE ORACLE. / COSMOOONY. / COSMOGONY.; lines 2618-2697 confidence: medium
The deer are grouped, shot, flayed, and brought to the village; Po'shaiyanne tells the people to give the largest deer to the ti'amoni and smaller ones to their houses, then destroys the circle of meal.
Po'shaiyanne directs hunting distribution, produces feast food, claims enduring relation to the village and people, promises return, and warns of another people's arrival.
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The Sia BABTER. / THE ORACLE. / COSMOOONY. / COSMOGONY.; lines 2699-2793 confidence: high
The marriage is announced, a feast is held, jealous men plot to kill Po'shaiyanne, and warriors carry him off and pierce his heart with a spear.
Po'shaiyanne is killed by a spear through the heart, returns alive the next day, rises from the lake, is said to still live, and is expected to come to the Sia.
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The Sia DOB8IT.1 KANSA WORSHIP OF THE THUNDER-BEING. 385 / KAN8A WORSHIP OF THE THUNDER-BEING. / SUBTBEBANEAN AND SUBAQUATIC WAKANDAS. / OTHER KANSA WAKANDAS.; lines 20078-20242 confidence: medium
In the Omaha invocation, the invisible being who first made medicine is addressed as the first person who knew and taught medicine; tobacco is named in the address.
An invisible being is addressed as the first person who knew and taught medicine.
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The Sia ICTASANDA CUSTOM. / DOB8IT.1 KANSA WORSHIP OF THE THUNDER-BEING. 385 / KAN8A WORSHIP OF THE THUNDER-BEING. / SUBTBEBANEAN AND SUBAQUATIC WAKANDAS.; lines 20024-20076 confidence: high
Some Mialucka dwell underground or in water near stream banks; the ancient Mialucka makes a buffalo calf and three buffalo bulls from wet clay and teaches bows and arrows.
The ancient Mialucka creates buffalo from wet clay and teaches the making and use of bows and arrows.
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The Sia OTHER OMAHA AND PONKA TERMS. / SIGNIFICANCE OF PERSONAL NAMES AND KINSHIP TERMS. / MYTH AND LEGEND DISTINGUISHED FROM THE SUPERHUMAN. / CHAPTER III.; lines 19081-19122 confidence: medium
Hero worship is said to be unknown among the Omaha and Ponka, but Omaha mothers reportedly frightened unruly children by saying Icibaji or his friend j^exiya would catch them if they did not behave.
Two named figures are explicitly called heroes and are invoked by Omaha mothers as beings who would catch misbehaving children.
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The Sia POLKLORR. / POLKLORR. / THC HUDSON BAY ESKIMO / FOLKLORE. 335; lines 17189-17281 confidence: high
A wolverene meets a muskrat swimming by a river, learns she is a woman, says he will take her for a wife, and they establish a home before children are born.
The wolverene and muskrat woman produce five children whom the wolverene identifies as fathers of named peoples.
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The Sia RITES WITH CHILDBIRTH. 133 / MORTUARY BELIEFS AND CUSTOMS. / STEVEK80N.1 MORTUARY CUSTOMS. 145 / MYTHS.; lines 7182-7206 confidence: medium
"Through his cunning he supplied the Sia of the upper world with fire by stealing it from Sus'-sistinnako in the lower world."
Coyote provides fire and body hair to the Sia, furnishing resources or bodily features that people lack.
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The Sia THE ORACLE. / COSMOOONY. / COSMOGONY. / CULT SOCIETIES.; lines 2837-2963 confidence: high
After ridding the world of destroyers, Ma'asewe tells the Sia leader that societies like those instituted by Ct'sêt in the lower world should be organized to learn animal medicine secrets.
Ma'asewe kills bad people of the world and then initiates upper-world societies to learn medicine secrets from animals.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies A'SHIWI RESUME TIIKIK JOURNEYING / OKIC.IN OF THE KO'TIKILI / DISCOVERY OF THE CORN MAIDENS / CREATION OF THK BEAST GODS; lines 2068-2179 confidence: medium
The Divine Ones visit Shi'papolima and convert medicine men associated with Po'shaiyanki into animal Beast Gods assigned to regions and earth roles.
Po'shaiyanki is identified as a Zuñi culture hero, and the transformed medicine men are those who came to this world with him.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies CEREMONIAL OF INITIATION INTO THE SHU'MAAKWE / MA'TKK TSAN'NAKWK 555 / SUN DANCE OF THE I'K'SHATSILO'KWE (CIMEX FRATERNITY) / ORDER OK PA'YATAMU OF THE LITTLE FIRE FRATERNITY; lines 30699-30790 confidence: medium
The Gods of War hear sweet music east of Zuni, approach Shun'te'klaya, find the sound issuing from a spring at the base of the mountain, and discover Pa'yatamu playing flute while eight maidens grind corn and sing.
Pa'yatamu, identified as god of music, provides the model flute and secret knowledge that lead to the founding and naming of the order.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies CLASSIFICATION' OF THE HIGHKH POWERS / BECJINNINCS OF THK UXIVKKSK / CREATION OF THE A'SHIWI AND THEIR COMING TO THE OUTER / WORLD; lines 654-741 confidence: medium
The undermost world is very dark; the people cannot see one another, step on one another's toes, live in earth holes, and eat seed grass.
Kow'wituma produces fire in the dark undermost world and carries it as a torch among the people.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies CREATION OF THE A'SHIWI AND THEIR COMING TO THE OUTER / WORLD / KOW'WITUMA APPOINTS YA'NUWWULUHA DKPUTV TO THK SUN / FATHEE; lines 792-898 confidence: medium
Before houses exist, each shi'wanni makes an et'tone place with four stone slabs; on the ninth day the A'shiwanni begin building houses of large reeds and earth by direction of the Divine Ones.
The Divine Ones direct house-building, alter bodies, instruct the Mu'kwe, and are said to have traveled with the A'shiwi until the Middle place was found.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies MEDICAL PRACTICE / WITCHCRAFT / BTKVENSOX! WITCHCRAFT 399 / WITCHCRAFT 405; lines 22283-22371 confidence: high
Four years later, Po'shaiyanki, his associates, and possessors of O'naya'nakia appeared through Ji'mi'klanapkiatea; Po'shaiyanki is identified as Zuni culture hero and leader, and the party traveled to Shi'papolima, sacred as home of the culture hero and Beast Gods.
Po'shaiyanki is explicitly identified as the Zuni culture hero and leader, and Shi'papolima is described as the home chosen by him and his followers.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies SWORD SWALLOWERS / TWENTY-THIRD ANNUAL REPORT PL. CXIII / FEBRUARY CEREMONIAL OF THE 'HLE'WEKWE / ORDER OF KOK'KO 'HLAN'NA; lines 26422-26463 confidence: low
The order is called Kok'ko 'hlan'na, has three associated gods named Kok'ko 'hlan'na, Shits'ukia, and Kwe'lele, and these gods are said to live in the east near Shi'papolima, home of the Zuni culture hero Po'shaiyiiuki.
Shi'papolima is identified as the home of Po'shaiyiiuki, the Zuni culture hero, near the dwelling place of the associated gods.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies / INTRODUCTION / CLASSIFICATION' OF THE HIGHKH POWERS; lines 548-594 confidence: high
Subterranean anthropic powers not personated include the Gods of War, represented by wooden images and children of the Sun Father; Po'shaiyanki, the culture hero; and Corn Mother.
Po'shaiyanki is directly identified as the culture hero.
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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: medium
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 great father old dance man and great mother old dance woman know many things and are associated with making or finishing rivers and making a mountain.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies TWENTY-THIRD ANNUAL REPORT PL. XII / VIEWS OF MOTHER ROCK, WEST SIDE OF TO'WA YAL'LANNE 'CORN MOUNTAIN) / TO THE VALLEY / ANTHROPIC WORSHIP AND RITUAL; lines 3374-3573 confidence: medium
The myth places the people in the fourth blackness-of-soot world where great father Bow priests work for them; the elder brother points above to the light and says he wants his younger brother.
The Bow-priest brothers are described as working for the people; the elder brother says he is thinking of remaining for a time to aid his people.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies TWENTY-THIRD ANNUAL REPORT PL. XIX / AGED MAN OF DEER CLAN / TWENTY-THIRD ANNUAL REPORT PL. XXI / IDOL OF AHAYUTA (ELDER GOD OF WAR); lines 6652-6744 confidence: medium
Male participants place blue-sticked offerings to the Sun Father and black-sticked offerings to ancestors. A Great Fire fraternity member adds offerings to Po'shaiyilnki, his younger brother or fellow, the Cougar of the North, the Sun Father, and the Moon Mother; attachments include a crook for longevity, a corn planter for much corn, and la'showawe for rain prayers.
Po'shaiyilnki is explicitly glossed as a culture hero and receives an offering with a miniature crook; his younger brother or fellow also receives an offering.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies WORLD / KOW'WITUMA APPOINTS YA'NUWWULUHA DKPUTV TO THK SUN / FATHEE / COMIXC; OF TIIK WITCHES AND THE INTRODUCTION OF CORN; lines 923-991 confidence: medium
"At this time the Divine Ones instructed the A'shiwi in tire making and cooking."
The Divine Ones instruct the A'shiwi in the practice stated as 'tire making' and in cooking.
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finnish karelian
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Kalevala: The Epic Poem of Finland BOOK II / EPILOGUE / THE END / GLOSSARY; lines 25330-25477 confidence: medium
Pikku Mies is the water-pigmy that felled the over-spreading oak-tree for Wainamoinen.
Pikku Mies, a water-pigmy, fells the over-spreading oak-tree for Wainamoinen.
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Kalevala: The Epic Poem of Finland BOOK II / EPILOGUE / THE END / GLOSSARY; lines 25330-25477 confidence: high
Sampo is the jewel that Ilmarinen forges from magic metals, a talisman of success to its possessor, and a continual source of strife between northern tribes.
Ilmarinen forges the Sampo from magic metals; it brings success to its possessor and causes continuing strife between northern tribes.
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Kalevala: The Epic Poem of Finland BOOK II / EPILOGUE / THE END / GLOSSARY; lines 25330-25477 confidence: medium
Pellerwoinen is the sower of the forests; Sampsa is a synonym of Pellerwoinen.
Pellerwoinen is identified as the sower of the forests.
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Kalevala: The Epic Poem of Finland BOOK II / EPILOGUE / THE END / GLOSSARY; lines 25478-25534 confidence: high
Wainamoinen is the chief hero of the Kalevala and hero of Wainola; his mother Ilmatar fell from the air into the ocean; Wainola is the home of Wainamoinen and his people and a synonym of Kalevala.
Wainamoinen is explicitly identified as the chief hero of the Kalevala and hero of Wainola.
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Kalevala: The Epic Poem of Finland BOOK II / EPILOGUE / THE END / GLOSSARY; lines 25478-25534 confidence: medium
Wainamoinen is the chief hero of the Kalevala and hero of Wainola; his mother Ilmatar fell from the air into the ocean; Waino is the same as Wainamoinen; Wainola is his people's home and a synonym of Kalevala.
Wainamoinen is identified as the chief hero of the Kalevala and hero of Wainola, and Wainola is defined as the home of Wainamoinen and his people.
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Kalevala: The Epic Poem of Finland DR. J.D. BUCK, / AN ENCOURAGING AND UNSELFISH FRIEND, AND TO HIS AFFECTIONATE FAMILY, / THESE PAGES ARE GRATEFULLY INSCRIBED. / PREFACE; lines 433-517 confidence: high
Pikku Mies emerges from the sea in copper gear, grows from pigmy to giant, and fells the primitive oak that had shut out the sun's light from Northland.
Pikku Mies emerges from the sea, grows from pigmy to giant, and cuts down a primitive oak whose branches shut out the sun from Northland.
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Kalevala: The Epic Poem of Finland DR. J.D. BUCK, / AN ENCOURAGING AND UNSELFISH FRIEND, AND TO HIS AFFECTIONATE FAMILY, / THESE PAGES ARE GRATEFULLY INSCRIBED. / PREFACE; lines 433-517 confidence: medium
Pikku Mies emerges from the sea in copper gear, grows from pigmy to gigantic hero, and fells the primitive oak-tree that shut sunlight from Northland after Wainamoinen’s entreaties.
Pikku Mies emerges from the sea, grows from pigmy to gigantic hero, and fells the primitive oak-tree whose branches block the sun from Northland.
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Kalevala: The Epic Poem of Finland DR. J.D. BUCK, / AN ENCOURAGING AND UNSELFISH FRIEND, AND TO HIS AFFECTIONATE FAMILY, / THESE PAGES ARE GRATEFULLY INSCRIBED. / PREFACE; lines 680-769 confidence: high
The chief heroes Wainamoinen, Ilmarinen, and Lemminkainen are considered by Finns proper as descendants of Ilmatar, impregnated by winds when air, light, and water alone existed; Esthonians regard them as sons of the Great Spirit before earth's creation.
The chief epic heroes are described as descendants of Ilmatar or sons of the Great Spirit before earth's creation.
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Kalevala: The Epic Poem of Finland DR. J.D. BUCK, / AN ENCOURAGING AND UNSELFISH FRIEND, AND TO HIS AFFECTIONATE FAMILY, / THESE PAGES ARE GRATEFULLY INSCRIBED. / PREFACE; lines 680-769 confidence: high
Finns proper regard Wainamoinen, Ilmarinen, and Lemminkainen as descendants of the Celestial Virgin Ilmatar, impregnated by winds when air, light, and water were the only material existences. Esthonians regard these heroes as sons of the Great Spirit before earth was created, dwelling with the Supreme Ruler in Jumala.
The chief heroes Wainamoinen, Ilmarinen, and Lemminkainen are descended from the wind-impregnated Celestial Virgin Ilmatar in Finnish tradition, and in Esthonian tradition are sons of the Great Spirit before earth's creation.
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Kalevala: The Epic Poem of Finland DR. J.D. BUCK, / AN ENCOURAGING AND UNSELFISH FRIEND, AND TO HIS AFFECTIONATE FAMILY, / THESE PAGES ARE GRATEFULLY INSCRIBED. / PREFACE; lines 771-863 confidence: medium
Porthan accumulated national songs, founded the Society of the Fennophils, and his pupils and other scholars searched for fragments of a great Finnish epic whose runes gathered around chief heroes, especially Wainamoinen.
The passage says the collected runes gather around chief heroes, especially Wainamoinen, named as the central figure and chief hero of the following epic.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 14907-15087 confidence: medium
Lemminkainen replies that he is armored and can use magical bridles, iron chains, and violence against the bear and wolf.
The hero relies on copper mail, armor, and his father's magic broadsword before confronting Pohyola.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 20223-20369 confidence: medium
Wainamoinen asks Ilmarinen to forge a mighty fire-sword to use against wild beasts and Northland people during the Sampo journey.
A named master-smith forges a fire-sword for Wainamoinen to use during the Sampo expedition.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 20371-20542 confidence: medium
Wainamoinen sings youths with heroic strength into copper mail on one side of the vessel, maidens with copper belts and golden rings on the other, and ancient mighty heroes into the ship.
Wainamoinen, identified as a magician, sings youths, maidens, and heroes into the ship.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 20738-20913 confidence: medium
Wainamoinen asks Lemminkainen to look beneath the war-ship; Lemminkainen reports that it is not on sand, rock, or tree-snag, but on the back, shoulders, and fin-bones of the mighty pike of Northland.
The vessel is immobilized by a water-monster; after companions fail, Wainamoinen slays and cuts up the pike, and the ship moves onward.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 20738-20913 confidence: high
At shore, Wainamoinen gathers the pike fragments, is urged to slice the fish because his hands are sacred, asks the maidens to cook it, and all gathered people feast, leaving fish-bones on the rocks.
After the pike is eaten, Wainamoinen transforms its jaw-bones and teeth into a magic harp, with strings from Lempo's stallion's tail.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 20738-20913 confidence: high
Finding no fish-bone artist, Wainamoinen designs and makes a beautiful magic harp: arches from the monster's jaw-bones, pins from pike-teeth, and strings from Lempo's stallion's tail.
Wainamoinen makes a magic harp of wondrous beauty from the pike's jaw-bones and teeth, with strings from Lempo's stallion, and the harp becomes a public pride of Suomi/Northland.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 20915-21098 confidence: high
Wainamoinen lets Wainola groups try the harp; young and aged players produce discord. Lemminkainen also tries the fish-bone harp but fails, and Wainamoinen proposes taking it to Pohya.
Many groups and named figures fail to make the harp produce concord; the harp says it will play for its creator and master, and Wainamoinen then plays it successfully.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 20915-21098 confidence: medium
The harp is carried to the artist who made it, to Wainamoinen.
Wainamoinen is called an ancient minstrel and eternal wisdom-singer, creator of the harp, and the only successful performer whose music affects all Northland and nature.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 20915-21098 confidence: medium
The harp answers that it will not fall into the waters or sink in the ocean, but will play in melody and concord for its creator and master; it is then carried to Wainamoinen.
Wainamoinen is called the eternal wisdom-singer, is identified as the harp's creator, and produces concordant music that gathers the living and supernatural world.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 21100-21292 confidence: medium
Moon's daughters and Sun's maidens weave and spin on cloud-rims and a many-colored bow; when they hear Wainamoinen's harp, they drop silver implements and their threads break.
Wainamoinen's harp-playing draws fish, water rulers, celestial and aquatic female figures, and human audiences, producing wonder, praise, sleep, and tears.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 21100-21292 confidence: high
Wainamoinen's tears stream from his eyes down his body, go partly to earth and water, and form streamlets to the blue mere and crystal waters.
The passage says Wainamoinen's tears are recovered from deep water as jewel-like objects and explicitly calls this the origin of sea-pearls and blue-duck plumage.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 22078-22273 confidence: medium
Wainamoinen sees Sampo treasure fragments and lid fragments floating landward and says seed-grain, good fortune, resources, plowing, sowing, moonlight, and sunshine will come from them to Suomi and Kalevala.
Wainamoinen gathers Sampo relics for Kalevala and intercedes with Ukko for the people's prosperity and defense.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 22275-22460 confidence: medium
Wainamoinen makes a magic harp from sacred birch-wood, with archings from birch and framework from aspen, and asks where to get tuning hooks and pins.
Wainamoinen, repeatedly called magician, bard, and wisdom-singer, creates a magic harp from sacred wood, oak/cuckoo-derived pins, and the maiden's hair.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 22275-22460 confidence: medium
Wainamoinen makes a beautiful magic harp from sacred birch-wood, with archings from birch and framework from aspen, then asks where to get tuning hooks and pins.
Wainamoinen creates the new harp from natural and donated materials, and the strings are said to be for his joy and for the pleasure of his people, becoming sources of eternal pleasure to Wainola.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 22462-22653 confidence: medium
Human listeners of Wainola and Northland leave tasks, gather to hear Wainamoinen's harp, and say they have never heard such playing since the earth was fashioned.
Wainamoinen's harp causes humans, animals, water-dwellers, small things in nature, buildings, trees, plants, hills, and glens to gather, echo, sing, bend, or otherwise respond.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 22655-22841 confidence: medium
Wainamoinen, wise enchanter, goes to rescue his people, opposes Mana and Tuoni, and prepares healing bath-rooms with heated sandstone, Northland wood, water, birch brooms, and vapors.
Wainamoinen is described as a wise enchanter who hastens to rescue his people through ritual preparation, treatment, and prayer.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 22655-22841 confidence: medium
Wainamoinen hastens to rescue his people and prepares healing bath-rooms with heated sandstone, magic wood, water from cataract and whirlpool, birch brooms, and vapors.
Wainamoinen is called wise and wonderful, hastens to rescue his people, prepares ritual healing, and asks for wisdom from his Creator.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 22843-23030 confidence: medium
Wainamoinen is described as enchanter and wisdom-singer who expelled nine diseases, healed Kalevala, and saved his people; the diseases are children of Lowyatar.
Wainamoinen is credited with healing the tribes and then acts to protect horses, cattle, and flocks from Otso sent by Louhi.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 22843-23030 confidence: high
Wainamoinen, called enchanter and eternal wisdom-singer, expels the nine diseases, heals Kalevala, and saves his people from destruction.
Wainamoinen heals Kalevala, saves his people, seeks a weapon to protect herds, and acts through song, invocation, and ritual speech.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 23748-23933 confidence: medium
At the start of Rune XLVIII, Wainamoinen is called enchanter and eternal wisdom-singer; he considers how to weave a flax-yarn net and asks who will plow, sow, and spin so he may catch the Fire-pike, the thing of evil.
Wainamoinen and Ilmarinen lead repeated organized fishing efforts to secure the Fire-pike, called a thing of evil.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 23748-23933 confidence: medium
Wainamoinen, aided by Ilmarinen, weaves a mighty fish-net from juniper and sea-grass, dyes and ties it with plant materials, calls maidens and sisters to the net, and they row and drag it near islands, grottoes, caverns, reeds, and the gray-pike's resting place without catching the Fire-fish.
Wainamoinen is described as wise, ancient, an enchanter, and a wisdom-singer; he collaborates with the blacksmith Ilmarinen and directs the making and use of magic nets.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 23935-24126 confidence: high
The Sun-child receives a silver-edged, golden-headed magic fish-knife from heaven and carves the Fire-pike, revealing nested fish, colored balls, and the fire fallen from the seventh heaven through nine ether regions.
Wainamoinen seizes the heaven-fallen fire, later recovers it, contains it, and returns it to Wainola and Kalevala hearths.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 23935-24126 confidence: high
Wainamoinen considers how to bring the fire to Wainola's fireless hearths and snatches it from the Sun-child; it burns Wainamoinen and Ilmarinen, then burns trees, islands, fields, forests, and dry lands.
Wainamoinen seeks a way to bring the magic fire-ball to fireless hearth-stones, later contains the willing fire, and returns it to Northland, Wainola, and Kalevala hearths.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 23935-24126 confidence: high
Wainamoinen follows the fire through fields and fenlands and finds the Fire-child in an elm-tree, sleeping in a bed of fungus.
Wainamoinen finds the Fire-child, addresses it as a divine flame, directs it into chimneys, ashes, and regulated hearth use, and carries it in prepared containers.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 24128-24317 confidence: medium
A maid at Ilmarinen's furnace asks him to rise and forge the Moon from gold and the Sun from silver because people cannot live without them.
The master blacksmith tries to forge a gold Moon and silver Sun for the community, but Wainamoinen warns against it and the forged objects do not shine.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 24319-24519 confidence: medium
Wainamoinen enters Pohyola's halls, where Northland masters are gathered with swords, spears, axes, bows, and arrows for his death, and they ask his mission.
Wainamoinen faces armed Northland heroes who oppose him and defeats them with a magic broadsword during his search for the Sun and Moon.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 24521-24719 confidence: medium
Wainamoinen asks Ilmarinen to forge a magic trident, steel rings, master-keys, iron bars, and hammers so the Sun may be uncovered in Pohyola’s copper-bearing mountain and stone-berg.
A famed smith forges a trident, keys, bars, rings, and hammers for Wainamoinen’s attempt to uncover the Sun.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 24521-24719 confidence: medium
Wainamoinen asks Ilmarinen to forge a magic trident, steel rings, master-keys, iron bars, and hammers so the Sun may be uncovered in the copper-bearing mountain and stone-berg of Pohyola.
Wainamoinen commissions tools to uncover the Sun, and Ilmarinen forges a trident, keys, rings, bars, and hammers for that purpose.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 24923-25115 confidence: medium
Mariatta weeps and says she must go as an outcast to the burning mountain, the forest stable, and a manger near the flaming steed of Hisi.
Mariatta is sent away in sorrow and receives practical warmth and comfort from the flaming horse of Hisi before the birth.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 25117-25220 confidence: high
Wainamoinen recognizes his waning powers, sings a farewell to Northland and Wainola, sings himself a copper boat, and sails westward over the waters.
Wainamoinen recognizes his waning powers, bids farewell, creates a magic copper boat, and leaves Kalevala while preserving songs and wisdom-sayings for Suomi.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 25117-25220 confidence: medium
Wainamoinen's song says future generations in Suomi and the North will need his coming to bring back the Sampo, the harp, moonlight, sunshine, peace, and plenty.
Wainamoinen says Suomi will later need his coming, when he may bring back the Sampo, harp, light, peace, and plenty.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 10267-10454 confidence: medium
The Northland maiden says she will not wed for riches and chooses Ilmarinen for wisdom, worth, good behavior, and because he forged the Sampo.
Ilmarinen is called a hero-blacksmith and eternal metal-worker, is chosen for his wisdom and conduct, and forges the equipment needed to complete the task.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 10267-10454 confidence: medium
Ilmarinen enters Louhi's presence; servants bring silver pitchers and honey-drink, which he refuses until seeing the Maid of Beauty.
Ilmarinen, named a hero-blacksmith and wonder-forger, creates the metal plow and iron protection needed for the serpent-field task.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 10456-10602 confidence: high
Ilmarinen tells his affianced that another test requires him to go to Tuonela and bridle the bear of Mana; she advises forging a steel magic bridle on a rock beneath water in triple currents, with steel and copper straps.
Ilmarinen, the eternal metal-worker, forges a magic bridle and a giant eagle from ancient magic or wisdom, using metal and fire to accomplish tasks.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 10946-11134 confidence: medium
A butcher is sought across multiple lands and even in Tuoni's empire and Manala, but the search is unsuccessful.
After all ordinary searches fail, a hero rises from the sea and kills the enormous ox; the passage comments that nothing so mighty lacks a master.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 10946-11134 confidence: high
Louhi asks who will brew barley beer and abundant mead for the people of Northland coming to her daughter's marriage feast, saying she does not know brewing's secret or origin.
Louhi asks for the secret and origin of brewing; an old man explains the ingredients, and Osmotar prepares beer from barley, hops, and water.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 10946-11134 confidence: high
Louhi asks who will brew beer and mead for her daughter's marriage, says she does not know malting or brewing's origin, and an old man says beer comes from barley, hops, and water.
Louhi asks about the secret and origin of brewing; an old man names the ingredients, personified ingredients cooperate, and Osmotar performs the brewing.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 11310-11502 confidence: medium
The passage calls this the origin of brewing beer from Kalew-hops and barley and attributes to the ancient beer powers to strengthen, cheer, embolden, gladden, produce wisdom-sayings and ancient legends, while making fools more foolish.
The passage explicitly says this is the origin of brewing beer from Kalew-hops and barley and ties the process to named mythic brewers and later replication by Louhi.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 12401-12581 confidence: medium
A babe playing by the stove tells the bride not to weep, to leave her burdens to strong animals and horses, and says she is being led to flowers, fruitful trees, forests, Kalew's mead, Ilmarinen's protection, a waiting steed, and singing wedding birds.
Ilmarinen is praised as metal-master, provider, hunter, bear-killer, and protector at the bride's side.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 1501-1670 confidence: medium
Wainamoinen remains on an ocean-washed, verdureless island and considers who should sow it; he thinks of Pellerwoinen, first-born of plains and prairies, also called slender Sampsa.
Wainamoinen reflects on how the empty island should be sown, and Pellerwoinen/Sampsa carries out the sowing of forests and shrubs.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 1501-1670 confidence: high
Wainamoinen considers how to kill and fell the oak, laments life without sun and moon, and calls on Kap/Luonnotar to lend water-forces and ocean strength to uproot the tree so light may return.
Wainamoinen asks for water and ocean powers to uproot the oak so sunlight and moonlight may shine again.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 1501-1670 confidence: medium
Rune II begins with Wainamoinen on an ocean-washed, verdureless island; he thinks of Pellerwoinen/Sampsa, who sows seeds across the island, after which many forest trees and berries grow.
Wainamoinen stands on a vacant island devoid of verdure, deliberates over who should sow it, and Pellerwoinen/Sampsa scatters seeds that produce forest growth.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 1501-1670 confidence: high
Wainamoinen considers how to kill, fell, and lop the mighty oak, laments life without sun and moonlight, asks whether a hero or giant can fell it, and invokes Kap/Luonnotar for water-forces and ocean strength to uproot the tree and restore sun and moon.
Wainamoinen seeks a hero or giant to fell the oak so that sunlight and moonlight may return.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 1672-1830 confidence: medium
Groves, forests, vines, flowers, birds, berries, herbs, and vegetation appear, but barley is not growing.
After vegetation returns but barley is absent, Wainamoinen finds and sows barley kernels; the titmouse states agricultural preparation requirements involving clearing and burning.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 1672-1830 confidence: medium
Groves, forests, vines, flowers, birds, berries, herbs, and many kinds of vegetation grow again, but barley is not growing.
After other vegetation returns but barley is absent, Wainamoinen finds and sows golden barley kernels; a speaking bird states the necessary preparation of soil, clearing forest, and burning branches.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 1832-2015 confidence: high
Wainamoinen clears the forest, leaves the birch for birds, speaks with a heavenly eagle, and the eagle kindles a wind-fanned fire that burns the other trees while the birch remains.
Wainamoinen clears forest, manages the remaining birch, sows barley, invokes powers for fertility, and the crop grows from his labor.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 1832-2015 confidence: high
Wainamoinen makes an axe, clears the forest, and leaves the birch-tree standing for birds, the eagle, and the sacred cuckoo.
Wainamoinen clears the forest, preserves a useful tree, sows barley in ash-enriched soil, invokes fertility powers, and oversees the crop's growth.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 3687-3882 confidence: high
Youkahainen, filled with envy, prepares a cross-bow and poisoned arrows for Wainamoinen, whom he calls an old magician, eternal bard, hero, and rival minstrel.
The passage centers on Youkahainen's envy and attempt to kill Wainamoinen, who is repeatedly described as an ancient bard, magician, hero, and wisdom-singer.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 3687-3882 confidence: high
Youkahainen, described as a vain and evil Lapland minstrel filled with envy, prepares a crossbow and poisoned arrows and says he will kill Wainamoinen, the magician, bard, hero, and rival minstrel.
Wainamoinen is called a bard, hero, and ancient wisdom-singer; his mother says his death would end joy, wondrous singing, magic music, and the wit of ages.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 4073-4266 confidence: medium
Wainamoinen says he cannot forge the Sampo but will send Ilmarinen, a master smith who forged the heavens and the air without visible hammer or tongs marks.
Ilmarinen is described as the master smith who forged the heavens and the air without visible hammer or tongs marks.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 4073-4266 confidence: medium
Wainamoinen says he cannot forge the Sampo but will send Ilmarinen, a master smith who forged the heavens and the air without visible hammer or tongs marks.
Wainamoinen describes Ilmarinen as the foremost smith and says he forged the heavens and the air without leaving hammer or tongs marks.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 4656-4840 confidence: high
Ilmarinen is born on the Coal-mount, carries hammer and tongs, builds a smithy and furnace on a swamp hillock, and finds young iron formations in wolf and bear tracks.
Ilmarinen locates hidden iron, smelts it, and hammers it into utensils, weapons, and tools.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 4656-4840 confidence: medium
Ilmarinen comes to earth to work metal, is born on the Coal-mount, carries hammer and tongs, builds a smithy and furnace, and finds iron formations in wolf and bear tracks.
Ilmarinen comes to earth to work metal, locates iron in swamp places, builds a smithy and furnace, smelts Iron, and forges useful implements.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 4842-5023 confidence: medium
Ilmarinen, called a skilful blacksmith and first of iron-workers, thinks a bee has brought flower-honey to aid water in forming steel from iron.
The passage explicitly calls the account the origin of iron and steel, links the material to Ilmarinen's smith-work, and explains its harmful quality through poisoned quenching and broken vows.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 4842-5023 confidence: medium
Ilmarinen, skilful blacksmith and first of the iron-workers, thinks a bee has brought honey from flowers and welcomes it to help water form steel from iron.
Ilmarinen is called first of all iron-workers and is shown bringing iron from swamp-lands to the smithy and forming steel from iron.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 5211-5401 confidence: medium
Wainamoinen renews incantations, sings up a wondrous pine tree reaching clouds and heavens with golden top and branches, and sings the Moon and Great Bear into its branches or top.
Wainamoinen, identified as magician and singer, uses incantation to produce the wondrous tree and place celestial bodies in it.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 5403-5596 confidence: high
Louhi asks about Ilmarinen, whom she has long expected to forge the Sampo; the stranger answers that he himself is Ilmarinen.
Ilmarinen identifies himself as the skilful smith and says he forged the arch of heaven and cover of air before the earth began.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 5403-5596 confidence: high
Louhi hosts Ilmarinen, asks him to forge the Sampo and colored lid from swan feathers, milk, barley, and lambs' wool, and promises her fairest daughter as recompense.
Ilmarinen is a heroic blacksmith who claims to have forged the arch of heaven and the air before earth existed, and he undertakes the making of the Sampo.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 5598-5794 confidence: medium
On the third night, Ilmarinen sees the magic Sampo rising, forges it with tongs, anvil, and hammer, and the finished Sampo produces flour, salt, and money with a many-colored rocking lid.
Ilmarinen is characterized as a master metal-worker and wonder-worker who creates the Sampo, an object of continuing communal value.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 5992-6167 confidence: low
Lemminkainen denies low lineage, says he descends from a worthy race of heroes, and claims a sword of fervor and spear of courage sharpened by Hisi and forged and burnished by the gods.
Lemminkainen answers concerns about rank by emphasizing his sword and spear, their heroic descent, and their supernatural forging and sharpening.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 6368-6539 confidence: medium
Lemminkainen says wizards and serpents have bewitched him before, and that three Lapland wizards once tried to sink him by magic in marsh water, mud, and quicksand, but he was born a hero and magician and was not troubled.
Lemminkainen identifies himself as a hero and magician and says his singing sent hostile enchanters into dangerous waters and ocean depths.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 8570-8763 confidence: medium
Wainamoinen builds a vessel by enchantment from oak-tree timber, singing three times to set parts of the boat; three words of master-magic are missing for completion.
Wainamoinen constructs the boat by singing and by powers of magic, linking craft, verbal power, and heroic skill.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 9699-9886 confidence: medium
Annikki addresses Ilmarinen as brother and eternal artist-forger, asking him to forge a silver loom and multiple gold and silver ornaments in exchange for a truthful surprising tale.
Annikki tells Ilmarinen, the eternal artist-forger, to forge horse-hoofs and a snow-sledge for his journey to woo in Northland.
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Kalevala: The Epic Poem of Finland Rune X, Ilmarinen forges the Sampo confidence: high
Since I forged the arch of heaven, / Forged the air a concave cover.
The passage centers on a superhuman smith whose craft produces an object of collective abundance.
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celtic
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Celtic Fairy Tales Celtic Fairy Tales / CELTIC FAIRY TALES / JOSEPH JACOBS / PREFACE; lines 172-225 confidence: medium
Jacobs says Celtic folklore is nearly unique in Europe for its large, consistent oral tradition about national and mythical heroes among the Gaels, comparable in extent only to Russian byline or hero-songs.
The passage emphasizes a large Gaelic oral tradition about national and mythical heroes and names Finn and Cuchulain as major heroic subjects.
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Celtic Fairy Tales GULEESH / THE FIELD OF BOLIAUNS / THE HORNED WOMEN / CONALL YELLOWCLAW; lines 1436-1514 confidence: medium
The woman explains that the child must be cooked for the giant, or else her life in her world will end.
Conall intervenes when a woman is forced to cook her child for a giant, kills the giant, and brings both woman and child to safety.
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Celtic Fairy Tales THE SHEE AN GANNON AND THE GRUAGACH GAIRE / THE STORY-TELLER AT FAULT / THE SEA-MAIDEN / A LEGEND OF KNOCKMANY; lines 4570-4679 confidence: high
Fin M'Coul is introduced as a renowned Hibernian Hercules; he and his men work at the Causeway to make a bridge to Scotland; he pulls up a fir-tree and makes it a walking-stick before going to Oonagh.
Fin is introduced as a renowned giant hero, and he and his men are making the Giant's Causeway into a bridge across to Scotland.
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Celtic Fairy Tales XII. KING O'TOOLE AND HIS GOOSE. / XIII. THE WOOING OF OLWEN. / XIV. JACK AND HIS COMRADES. / XV. SHEE AN GANNON AND GRUAGACH GAIRE.; lines 7588-7623 confidence: medium
The remarks ask whether the folk-tale precedes the hero-tale about Finn or derives from it, and state the probability that the folk-tale came first and was later applied to Finn.
The remarks state the probability that the story had priority as a folk-tale and was later applied to the national hero Finn.
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Cuchulain of Muirthemne ADVICE TO A PRINCE / CUCHULAIN'S ADVICE 295 / THE SONS OF DOEL DERMAIT / THE SILVER-WALLED ISLAND 299; lines 12521-12605 confidence: medium
Condla's wife says she knows what happened to the sons, says their healing is foretold to come by Cuchulain, and directs him to Cairpre Cundail and the valley where Eocho Glas keeps them.
The woman says the sons' healing is foretold to come by Cuchulain and directs him toward the valley where they are kept.
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Cuchulain of Muirthemne Cuchulain of Muirthemne / BIRTH OF CUCHULAIN / THE FLIGHT OF THE BIRDS 3 / BIRTH OF CUCHULAIN 5; lines 225-309 confidence: medium
The men of Ulster go to Emain with the child; Morann assigns Conchubar, Sencha, Fergus, and Amergin roles in the child's upbringing and predicts the child will be praised, loved, avenge wrongs, defend fords, and fight battles.
Morann predicts the child will be praised, loved, avenge wrongs, defend fords, and fight battles for the community.
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Cuchulain of Muirthemne FEDELM'S FORETELLING 183 / CRUNDEN'S WIFE 185 / THE GAILIANA 187 / SUALTIM AND CUCHULAIN 189; lines 7951-7990 confidence: medium
Fergus warns the army to mind themselves, "lest the Hound of Muirthemne should fall on them and destroy them."
As the army nears Ulster, Fergus warns that Cuchulain, the Hound of Muirthemne, may fall on them and destroy them.
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Cuchulain of Muirthemne SUALTIM AND CUCHULAIN 189 / I90 WAR FOR BULL OF CUAILGNE / THE BORDER PASSED 191 / FERGUS AND THE POLE 193; lines 8118-8198 confidence: medium
Fergus rejects Conchubar, Cuscraid, Eoghan, and Celthair as makers and says he thinks it was Cuchulain, his and Conchubar's foster-son; he says Cuchulain did great deeds as a child and cannot be put down by Maeve's champions.
Fergus says Cuchulain did great deeds when he was a child, tells of his stone pillow and dangerous awakening, and begins a story of Cuchulain going out at night after Conchubar is attacked.
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Cuchulain of Muirthemne THE FLIGHT OF THE BIRDS 3 / BIRTH OF CUCHULAIN 5 / BOY DEEDS OF CUCHULAIN / THE SMITH'S FEAST 9; lines 380-463 confidence: medium
Culain makes a feast for Conchubar. Conchubar sees Setanta winning the goal from the boy troop, says he will serve Ulster, invites him, and Setanta says he will follow the chariot tracks after play.
Setanta is shown defeating the boy troop in games, is predicted to serve Ulster, then kills the dangerous hound before being received safely by the adult warriors.
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Cuchulain of Muirthemne THE MEANING OF THE RIDDLES 29 / THE MEANING OF THE RIDDLES 31 / CUCHULAIN'S JOURNEY 33 / CROSSING THE BRIDGE 35; lines 1481-1563 confidence: medium
Spectators watch Cuchulain fail three times and laugh; anger and hero-light come on him, he appears godlike, makes the hero's salmon leap, and crosses to the island.
After failure and mockery, Cuchulain's anger brings hero-light around his head and a godlike appearance, and he crosses through the hero's salmon leap.
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Gods and Fighting Men BOOK ELEVEN: OISIN AND PATRICK. / CHAPTER I. OISIN'S STORY / CHAPTER II. OISIN IN PATRICK'S HOUSE / CHAPTER III. THE ARGUMENTS; lines 15071-15087 confidence: medium
Finn left no one in pain or danger without freeing him by silver, gold, or fighting to victory.
Finn is praised for freeing anyone in pain or danger through silver, gold, or fighting to victory.
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Gods and Fighting Men BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH / CHAPTER II. THE SONS OF TUIREANN / CHAPTER III. THE GREAT BATTLE OF MAGH TUIREADH; lines 2302-2408 confidence: medium
The battle continues day by day with no great advantage; Fomor weapons remain broken and their dead stay dead, while Tuatha de Danaan men and weapons are restored by the next day.
Goibniu, Luchta, and Credne continually make and reassemble weapons so that the Tuatha de Danaan arms are restored by the next day.
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Gods and Fighting Men BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH / CHAPTER II. THE SONS OF TUIREANN / CHAPTER III. THE GREAT BATTLE OF MAGH TUIREADH; lines 2410-2508 confidence: medium
Balor has his eyelid lifted to see Lugh; Lugh casts a red spear through Balor's eye, which falls toward the Fomor, kills three times nine who look at it, and is said to have been able to burn Ireland in one flash; Lugh then beheads Balor.
Lugh disables Balor's eye, which kills those who look at it and is said to have been capable of burning all Ireland in one flash, then kills Balor.
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Gods and Fighting Men BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH / CHAPTER II. THE SONS OF TUIREANN / CHAPTER III. THE GREAT BATTLE OF MAGH TUIREADH; lines 2410-2508 confidence: medium
Lugh breaks away, rushes to the front, urges the men of Ireland to fight rather than remain under bonds and tribute, and sings a song of courage.
Lugh breaks away from guardians, goes to the front, and urges the men of Ireland to fight rather than remain under bonds and tribute.
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Gods and Fighting Men CHAPTER I. THE COMING OF FINN / CHAPTER II. FINN'S HOUSEHOLD / CHAPTER III. BIRTH OF BRAN. / CHAPTER IV. OISIN'S MOTHER.; lines 6248-6274 confidence: medium
The boy awakes on the hillside where the hounds found him and later searches for his upbringing place but cannot find it.
The child is found by hounds, named Oisin by the Fianna, and later becomes their maker of poems and good fighter.
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Gods and Fighting Men CHAPTER I. THE FIGHT WITH THE FIRBOLGS / CHAPTER II. THE REIGN OF BRES / BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH; lines 1088-1181 confidence: high
The door-keeper says no one without an art enters Teamhair; Lugh names skills including carpenter, smith, champion, harper, poet, magician, physician, cup-bearer, and brass-worker, but each is refused because a specialist is already present.
Lugh is admitted after showing that he can perform all the arts of the household and winning the chess test.
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Gods and Fighting Men CHAPTER I. THE FIGHT WITH THE FIRBOLGS / CHAPTER II. THE REIGN OF BRES / BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH; lines 1266-1357 confidence: medium
Lugh Lamh-Fada is recognized as having returned, accompanied by Riders of the Sidhe and by named foster-brothers, sons of Manannan.
Lugh returns with special equipment, sees the Tuatha de Danaan under Fomor oppression, and violently ends the immediate tribute demand by killing most of the tax-gatherers.
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Gods and Fighting Men CHAPTER IV. THE MORRIGU / CHAPTER V. AINE / CHAPTER VI. AOIBHELL / CHAPTER VII. MIDHIR AND ETAIN; lines 3700-3784 confidence: medium
Midhir brings his people from Bri Leith for hard work; Eochaid observes the Sidhe yoking oxen by neck and shoulder, teaches it, and is called Eochaid Airem, 'of the Plough.'
Eochaid learns the Sidhe method of yoking oxen and teaches it to his people, receiving an agricultural epithet.
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Gods and Fighting Men CHAPTER IX. THE HIGH KING'S SON / CHAPTER X. THE KING OF LOCHLANN AND HIS SONS / CHAPTER XI. LABRAN'S JOURNEY / CHAPTER XII. THE GREAT FIGHT; lines 8133-8218 confidence: low
Arcallach of the Black Axe says he will not let Finn go before him, strikes Daire's crown with his axe, draws no blood, sends balls of fire over the plain, and is cut in two by Daire.
Arcallach is described as the first person to bring a wide axe into Ireland.
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Gods and Fighting Men GODS AND FIGHTING MEN. / PART ONE: THE GODS. / BOOK ONE: THE COMING OF THE TUATHA DE DANAAN. / CHAPTER I. THE FIGHT WITH THE FIRBOLGS; lines 647-745 confidence: medium
Nuada is king, Manannan son of Lir is greater again, and figures such as Ogma, Diancecht, Neit, Credenus, and Goibniu are named with writing, healing, battle, craft, and smith roles.
Named figures are associated with teaching writing, healing, craft, smithwork, poetry, and the first whistle for calling through the night.
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Gods and Fighting Men WITH A PREFACE BY W.B. YEATS / DEDICATION TO THE MEMBERS OF THE IRISH LITERARY SOCIETY OF NEW YORK / AUGUSTA GREGORY. / PREFACE; lines 418-500 confidence: medium
The speaker recalls that farming people and town labourers, in a final armed attempt against England, named themselves after the companions of Finn.
The passage links Finn, the Fianna, Cuchulain, and other heroes with later communal identity, political naming, and aristocratic conduct.
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Gods and Fighting Men WITH A PREFACE BY W.B. YEATS / DEDICATION TO THE MEMBERS OF THE IRISH LITERARY SOCIETY OF NEW YORK / AUGUSTA GREGORY. / PREFACE; lines 99-190 confidence: medium
The narrator warns against confusing Tara kings with half-divine kings of Almhuin and says medieval chroniclers mixed traditions by linking Finn, Cormac MacArt, Grania, and Angus, giving impossible Fianna stories an air of precise history.
Finn and the Fianna are linked to Almhuin, an older imagined world, hunters, solitary fighters, woods, and years of hunting.
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Myths & Legends of the Celtic Race CHAPTER I: THE CELTS IN ANCIENT HISTORY / CHAPTER II: THE RELIGION OF THE CELTS / CHAPTER III: THE IRISH INVASION MYTHS / CHAPTER IV: THE EARLY MILESIAN KINGS; lines 3746-3836 confidence: high
Ollav Fōla is called the Lycurgus or Solon of Ireland, credited with giving a legislative code and subdividing Ireland under the High King at Tara with rights and obligations for provincial chiefs.
Ollav Fōla is portrayed as a learned royal figure who gives laws, orders provincial obligations under the High King, and founds major political institutions.
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Myths & Legends of the Celtic Race CHAPTER I: THE CELTS IN ANCIENT HISTORY / CHAPTER II: THE RELIGION OF THE CELTS / CHAPTER III: THE IRISH INVASION MYTHS / CHAPTER IV: THE EARLY MILESIAN KINGS; lines 4019-4126 confidence: medium
Midir lets Eochy win repeatedly, pays by magical works—reclaiming land, clearing forests, building causeways—and then wins a final game with stakes to be chosen after the game.
As payment for lost chess games, Midir magically reclaims land, clears forests, and builds causeways across bogs; the narrator links this to Danaans as earth deities associated with agriculture and fertility.
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Myths & Legends of the Celtic Race CHAPTER II: THE RELIGION OF THE CELTS / CHAPTER III: THE IRISH INVASION MYTHS / CHAPTER IV: THE EARLY MILESIAN KINGS / CHAPTER V: TALES OF THE ULTONIAN CYCLE; lines 4689-4781 confidence: medium
Morann prophesies that the child will be praised by many and will avenge wrongs, give combat at fords, and decide quarrels.
Morann prophesies that the infant will be praised by warriors, kings, and sages, avenge wrongs, fight at fords, and decide quarrels.
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Myths & Legends of the Celtic Race CHAPTER II: THE RELIGION OF THE CELTS / CHAPTER III: THE IRISH INVASION MYTHS / CHAPTER IV: THE EARLY MILESIAN KINGS / CHAPTER V: TALES OF THE ULTONIAN CYCLE; lines 6095-6193 confidence: medium
Murgen says Fergus no longer wakes for human loves, that deeper insights belong to the dead, and asks the Sleeper to awake for the sake of Song.
Murgen names Fergus as the one who gave the Poem to the Gael, appeals to him for Song, and Fergus rises in mist afterward.
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Myths & Legends of the Celtic Race CHAPTER II: THE RELIGION OF THE CELTS / CHAPTER III: THE IRISH INVASION MYTHS / CHAPTER IV: THE EARLY MILESIAN KINGS / CHAPTER V: TALES OF THE ULTONIAN CYCLE; lines 6195-6300 confidence: medium
Guary and the court are captivated by the song, seeing Creeve Roe and Emania; the performance evokes Macha, Deirdra, Cuchullin at the ford against Maev’s hosts, and a hero’s burial stone.
Within the performed lay, Cuchullin stands alone at Uladh’s border against Maev and all her hosts, with the narrative calling for his grave and champion-praises.
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Myths & Legends of the Celtic Race CHAPTER III: THE IRISH INVASION MYTHS / CHAPTER IV: THE EARLY MILESIAN KINGS / CHAPTER V: TALES OF THE ULTONIAN CYCLE / CHAPTER VI: TALES OF THE OSSIANIC CYCLE; lines 6689-6784 confidence: medium
The passage says Ultonian tales cluster around the Hound of Cullan, while Ossianic tales cluster around Finn mac Cumhal; it identifies Oisín/Ossian as Finn’s son, poet, warrior, and traditional author of many tales.
The Ossianic Cycle is described as clustering around Finn mac Cumhal, whose captaincy brings the Fianna renown and whose figure is treated as an idealized creation of the Celtic mind.
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Myths & Legends of the Celtic Race CHAPTER III: THE IRISH INVASION MYTHS / CHAPTER IV: THE EARLY MILESIAN KINGS / CHAPTER V: TALES OF THE ULTONIAN CYCLE / CHAPTER VI: TALES OF THE OSSIANIC CYCLE; lines 7091-7181 confidence: medium
Keelta, after receiving the Faith, is in Connacht where the Fairy Folk of the Mound of Duma are yearly harassed by pirates from overseas; they call him to aid them, the invaders are overcome, and Keelta is sorely wounded.
Keelta rescues the Fairy Folk from oversea pirates, and Finn drives the Northmen from Erin’s shores.
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Myths & Legends of the Celtic Race CHAPTER IV: THE EARLY MILESIAN KINGS / CHAPTER V: TALES OF THE ULTONIAN CYCLE / CHAPTER VI: TALES OF THE OSSIANIC CYCLE / CHAPTER VIII: MYTHS AND TALES OF THE CYMRY; lines 9115-9204 confidence: medium
Nennius' Historia Britonum, written about 800, is presented as the earliest extant mention of Arthur; it describes Arthur as a sixth-century non-king chosen by British chiefs as dux bellorum against the Saxons, whom he defeats in twelve battles ending at Mount Badon.
Nennius' Arthur is not a king but is chosen by British chiefs for military talent to lead them against the Saxons, whom he defeats in twelve battles.
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Myths & Legends of the Celtic Race CHAPTER VI: TALES OF THE OSSIANIC CYCLE / CHAPTER VIII: MYTHS AND TALES OF THE CYMRY / GODS OF THE HOUSE OF LLYR / ARTHUR AND HIS KIN; lines 11223-11308 confidence: medium
The cauldron is interpreted as the Sun or a golden vessel of light, heat, and fertility; the lance is interpreted as the lightning-weapon of Indra and compared with Thor’s hammer; the quest restores seasonal order.
The passage states that the quest for the cauldron and lance represents restoration of the wholesome order of the seasons by a divine champion.
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Myths & Legends of the Celtic Race II. CYMRIC / DODDER, THE RIVER, 175 / EAGLE OF GWERN ABWY, THE, 392 / FEET SYMBOL, THE TWO. 77; lines 13687-13869 confidence: high
Lugh/Lugus is linked to Apollo, described as god of Light and Sun-god, son of Kian, all-craftsman, Lugh of the Long Arm; he demands eric for Kian’s murder, slays Balor and is enthroned, has a fiery spear, is father of Cuchulain by Dectera, and corresponds with Llew Llaw Gyffes.
Lugh is described as god of Light and Sun-god, as all-craftsman, as possessing fiery spear and invincible sword, as slayer of Balor and successor to his throne, and as father and helper of Cuchulain.
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Myths & Legends of the Celtic Race ILLUSTRATIONS / CHAPTER I: THE CELTS IN ANCIENT HISTORY / CHAPTER II: THE RELIGION OF THE CELTS / CHAPTER III: THE IRISH INVASION MYTHS; lines 2609-2707 confidence: medium
Elatha recognizes the ring, gives Bres an army, and sends him to Balor; Balor's Evil Eye can slay, and Ireland remains under Fomorian oppression.
Ireland remains under Fomorian oppression and longs for a champion and redeemer immediately before Lugh is introduced.
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Myths & Legends of the Celtic Race ILLUSTRATIONS / CHAPTER I: THE CELTS IN ANCIENT HISTORY / CHAPTER II: THE RELIGION OF THE CELTS / CHAPTER III: THE IRISH INVASION MYTHS; lines 2709-2791 confidence: high
The child who fell into the bay is guarded by Birōg, wafted to Kian, fostered by Kian's smith brother, taught the smith's trade, and identified as Lugh.
The surviving child Lugh is fostered by a smith and trained in craft and handiwork before becoming the Danaan redeemer and all-craftsman.
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Myths & Legends of the Celtic Race ILLUSTRATIONS / CHAPTER I: THE CELTS IN ANCIENT HISTORY / CHAPTER II: THE RELIGION OF THE CELTS / CHAPTER III: THE IRISH INVASION MYTHS; lines 2709-2791 confidence: high
Lugh names skills including smith, warrior, poet, harper, scientist, physician, and others, then asks if any one person at court has all these arts; he is admitted and named Ildánach, the All-Craftsman, and Lugh Lamfada, Lugh of the Long Arm.
Lugh lists multiple arts and occupations and is admitted when his unique possession of all these skills is recognized; he receives the name Ildánach, the All-Craftsman.
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Myths & Legends of the Celtic Race ILLUSTRATIONS / CHAPTER I: THE CELTS IN ANCIENT HISTORY / CHAPTER II: THE RELIGION OF THE CELTS / CHAPTER III: THE IRISH INVASION MYTHS; lines 2709-2791 confidence: medium
Lugh is called the appointed redeemer of the Danaan people; the narrator says his coming displays solar attributes and universal power, and compares him to Apollo as deity of knowledge, arts, and medicinal skill; Lugh seeks service with Nuada at Tara.
Lugh, called the appointed redeemer of the Danaans, appears at a tribute assembly and leads them to attack the Fomorians and refuse tribute.
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Popular Tales of the West Highlands, Volume 1 INTRODUCTION. / THE FAIRY EGG, AND WHAT CAME OUT OF IT. / INTRODUCTION. V / INTRODUCTION.; lines 274-383 confidence: medium
The gatherings discussed the Fein or Fiantaidh, described as giants and volunteer defenders against Danes and Norwegians; Fiunn is called King of the Fein and strongest among them.
The Fein or Fiantaidh are described as giants who defend the country, with Fiunn as their king and strongest member.
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Popular Tales of the West Highlands, Volume 1 Popular Tales of the West Highlands, Volume 1 / INTRODUCTION. / THE FAIRY EGG, AND WHAT CAME OUT OF IT. / INTRODUCTION. V; lines 227-272 confidence: medium
Fingal/Fionn is described as king of the Finn, not of a territory; the Finn are said to have been raised in Ireland and the Highlands to defend both countries, especially against Scandinavians.
Fionn is treated as a recurring hero and as king of the Finn, a body raised to defend Ireland and the Highlands from invaders.
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Popular Tales of the West Highlands, Volume 1 XXIV INTRODUCTION. / INTRODUCTION. XXV / XXVI INTRODUCTION. / INTRODUCTION. XXV11; lines 1100-1138 confidence: high
The narrator says his business was prose but gives an Ossian-related opinion: very old poems survive as Scottish traditional fragments and concern Celtic worthies, popular heroes comparable to Arthur and his knights.
The narrator describes old poems about Celtic worthies who were popular heroes and mythical heroes among Celts from earliest times.
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Popular Tales of the West Highlands, Volume 2 SANNTRAIGH. / SANNTRAIGH. 53 / XXVII. / THE SMITH AND THE FAIRIES. 59; lines 1351-1474 confidence: medium
The old man says the green round hill where the fairies keep the boy will open on a certain night; he instructs the smith to bring a Bible, dirk, and crowing cock, enter despite the music and dancing, fix the dirk in the threshold, and demand his son, who will be seen working at a forge.
The son is seen working at a forge inside the hill, returns silent and inactive for a year and a day, then makes an exceptional sword and becomes inventor of a fine weapon.
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The Mabinogion PWYLL PRINCE OF DYVED / THE DREAM OF MAXEN WLEDIG / HERE IS THE STORY OF LLUDD AND LLEVELYS / TALIESIN; lines 8904-9025 confidence: high
The king orders Taliesin fetched from the nook and asks what he is and where he comes from; Taliesin answers that he is Elphin’s chief bard, from the region of the summer stars, and has been called Merddin and Taliesin.
Taliesin identifies himself as a chief bard from the region of the summer stars and claims knowledge or presence across celestial, scriptural, classical, and Welsh legendary events.
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The Mabinogion THE MABINOGION / TRANSLATED BY LADY CHARLOTTE GUEST / CONTENTS / INTRODUCTION; lines 339-349 confidence: low
The passage says the names and exploits of Cymric heroes and the compositions of Cymric bards spread widely among the invaders.
The passage states that the names and exploits of heroes spread among invaders and affected their tastes and literature.
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The Mythology of the British Islands APPENDIX / INTRODUCTORY / HISTORICAL / GAELIC MYTHOLOGY; lines 13055-13142 confidence: low
Alfred Nutt’s Cuchulainn the Irish Achilles is listed as a brief introduction to the Cuchulainn cycle.
The passage lists multiple works about Cuchulainn, including a brief introduction to the Cuchulainn cycle, stories relating to the Hero Cuchullin, and the central episode of the Cuchulainn cycle.
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The Mythology of the British Islands CHAPTER I / CHAPTER II / CHAPTER III / CHAPTER IV; lines 1083-1178 confidence: medium
The passage says Celtic bards, like Vedic brahmans, Greek and Latin poets, and Norse scalds, imagined sky, sun, moon, earth, sea, underworld, mountains, streams, and woods as ruled by powerful human-like beings; passions and arts had divine founders and teachers.
The passage states that War, Love, Poetry, and Smithcraft had divine founders, teachers, and exponents.
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The Mythology of the British Islands CHAPTER III / CHAPTER IV / CHAPTER V / THE GODS OF THE GAELS; lines 1816-1906 confidence: high
Ogma/Cermait is described as “honey-mouthed,” god of literature and eloquence; he marries Etan, has children including Tuirenn and Cairpré, and Tuirenn’s three sons murder the father of the sun-god and must pay a fine of the world’s chief treasures.
Ogma is both god of literature and eloquence and the credited inventor of the Ogam alphabet.
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The Mythology of the British Islands CHAPTER III / CHAPTER IV / CHAPTER V / THE GODS OF THE GAELS; lines 1816-1906 confidence: medium
Goibniu is called the Gaelic Hephaestus, makes a magic drink of invulnerability, forges weapons, and with Luchtainé and Credné makes the armoury used by the Tuatha Dé Danann to conquer the Fomors.
Goibniu, Luchtainé, and Credné make the armoury with which the Tuatha Dé Danann conquer the Fomors.
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The Mythology of the British Islands CHAPTER V / THE GODS OF THE GAELS / CHAPTER VI / THE GODS ARRIVE; lines 2129-2225 confidence: medium
Ireland is described as one treeless, grassless plain with three lakes and nine rivers; during Partholon’s three hundred years it grows to four plains, gains seven lakes, and the people increase to five thousand.
Both Partholon’s and Nemed’s peoples are associated with Ireland gaining new plains and lakes; Partholon’s expansion is attributed either to miracle or to the labours of his people.
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The Mythology of the British Islands CHAPTER X / THE CONQUEST OF THE GODS BY MORTALS / CHAPTER XI / THE GODS IN EXILE; lines 4522-4661 confidence: low
Mider loses the first game; Eochaid demands that Mider and his subjects make a road through Ireland, and Eochaid adopts their shoulder-yoking method for oxen, gaining the nickname Airem, “The Ploughman.”
Eochaid observes Mider’s followers making the road and adopting a better shoulder-yoking method for oxen, which leads to his nickname Airem, “The Ploughman.”
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The Mythology of the British Islands CHAPTER XI / THE GODS IN EXILE / CHAPTER XII / THE IRISH ILIAD; lines 4851-4931 confidence: high
Eber and Eremon, sons of Milé and conquerors of the gods, begin the Milesian kings; Tigernmas is described as an early culture-king comparable in function to Theseus or Minos.
Tigernmas is explicitly called a culture-king and is credited with new waters, first smelting of gold, first ornaments, and first dyeing of clothes.
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The Mythology of the British Islands CHAPTER XI / THE GODS IN EXILE / CHAPTER XII / THE IRISH ILIAD; lines 5112-5202 confidence: high
Cuchulainn is said to be the only man in Ulster not subject to the magic weakness, so he must defend Ulster single-handed.
Cuchulainn alone is free of Ulster’s magic weakness and must defend Ulster single-handed against Medb’s army.
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The Mythology of the British Islands CHAPTER XIX / CHAPTER XX / THE VICTORIES OF LIGHT OVER DARKNESS / CHAPTER XXI; lines 9646-9750 confidence: high
Stories formerly told of Gwydion are said to be attached to Arthur; Arthur is presented as taking Gwydion's place, with almost exact correspondence except name.
Arthur is said to have taken Gwydion's place and to share Gwydion's role as exponent of culture and arts.
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The Mythology of the British Islands CHAPTER XIX / CHAPTER XX / THE VICTORIES OF LIGHT OVER DARKNESS / CHAPTER XXI; lines 9752-9841 confidence: medium
Elen Lwyddawg is described as Myrddin’s wife, daughter of Coel/Camulus, Leader of Hosts, associated with Welsh road and causeway names, and credited with founding Carmarthen and the high fortress in Arvon called Dinas Emrys.
Elen Lwyddawg is named Leader of Hosts, associated with roads and causeways, and credited with founding Carmarthen and a high fortress in Arvon.
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The Mythology of the British Islands CHAPTER XIX / CHAPTER XX / THE VICTORIES OF LIGHT OVER DARKNESS / CHAPTER XXI; lines 9932-10001 confidence: medium
The passage lists a heavenly god of battles worshipped on high places, a gentler deity friendly to humans named Gwydion and Arthur, and a long-armed sharp-speared sun-god named Lleu, Gwalchmei, Mabon, Owain, or Peredur, usually with a brother representing darkness.
The passage names Gwydion and Arthur as a gentler deity friendly to humans who fights or cajoles underworld powers, and describes a sun-god who aids the culture-god.
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The Mythology of the British Islands CHAPTER XV / THE DECLINE AND FALL OF THE GODS / CHAPTER XVI / THE GODS OF THE BRITONS; lines 7898-7985 confidence: high
Gwydion becomes druid of the gods, master of illusion, teacher and helper of mankind, and fighter against withholding underworld powers; Amaethon is god of agriculture and Govannan god of smithcraft.
Gwydion is described as a teacher of useful and good things and helper of mankind, with Amaethon and Govannan representing agriculture and smithcraft.
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The Mythology of the British Islands CHAPTER XV / THE DECLINE AND FALL OF THE GODS / CHAPTER XVI / THE GODS OF THE BRITONS; lines 8086-8191 confidence: medium
Manawyddan, son of Llyr and Penardun, is identified with Gaelic Manannán mac Lir and described as ruler in sea-connected Hades or Elysium, master of magic and useful arts, which he teaches to friends.
Manawyddan is described as ruler in a Hades or Elysium connected with the sea, master of magic and useful arts, and teacher to friends.
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The Mythology of the British Islands CHAPTER XVIII / CHAPTER XIX / CHAPTER XX / THE VICTORIES OF LIGHT OVER DARKNESS; lines 9338-9441 confidence: medium
The power of the dark gods is broken, and the sons of Dôn retain for human use the deer, dog, and lapwing, described as stolen from the underworld.
The passage states that the gods of light fought the gods of darkness to obtain practical benefits, including creatures retained for the use of man and later swine valued for food.
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The Mythology of the British Islands CHAPTER XXI / CHAPTER XXII / THE TREASURES OF BRITAIN / CHAPTER XXIII; lines 11119-11199 confidence: medium
“the birth of the sun-god; the struggle between light and darkness; and the raiding of the underworld”
The passage explicitly lists the raiding of the underworld by friendly gods for the good of humankind as a principal Celtic motif.
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The Mythology of the British Islands GAELIC / BRITISH / FOLKLORE COMPARATIVELY TREATED / INDEX; lines 13255-13383 confidence: low
Amaethon is son of Dôn and British god of Agriculture; he fights Brân in the battle of Achren and assists Kulhwch to win Olwen.
Amaethon is called a British god of Agriculture and is said to assist Kulhwch to win Olwen.
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The Mythology of the British Islands GAELIC / BRITISH / FOLKLORE COMPARATIVELY TREATED / INDEX; lines 14264-14367 confidence: medium
Lugh Lamhfada is identified as the Gaelic sun-god; the entry lists his spear, hound, rod-sling, chain, first appearance at Tara, title Ioldanach, vengeance for his father’s murder, leadership against the Fomors, and prophecy to Conn.
The index says Lugh leads the Tuatha Dé Danann against the Fomors.
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The Mythology of the British Islands GAELIC / BRITISH / FOLKLORE COMPARATIVELY TREATED / INDEX; lines 14519-14642 confidence: high
Ogam writings are listed; Ogma is described as a Gaelic god of Literature and Eloquence, associated with wife and children, epithets, great strength, killing Indech at Moytura, and inventing the ogam alphabet.
Ogma is identified as a god of Literature and Eloquence and as inventor of the ogam alphabet.
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The Mythology of the British Islands SOME GAELIC LOVE-STORIES / CHAPTER XIV / CHAPTER XV / THE DECLINE AND FALL OF THE GODS; lines 7158-7258 confidence: high
Goibniu is described as divine smith and sorcerer who gained a further reputation as builder and bridge-maker, Gobhan Saer; verse credits him with cleaving rock, leading a river, and planning giant ships.
Goibniu/Gobhan is divine smith and sorcerer, builder and bridge-maker, credited with towers, churches, and marvellous engineering feats.
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The Mythology of the British Islands SOME GAELIC LOVE-STORIES / CHAPTER XIV / CHAPTER XV / THE DECLINE AND FALL OF THE GODS; lines 7347-7431 confidence: medium
In the Donegal folk-tale, Goibniu is called Gavida and is one of three brothers, Gavida, Mac Kineely, and Mac Samthainn, described as chiefs of Donegal, smiths, and farmers; Balor is a robber from Tory Island.
Gavida is a smith, Lugh is raised as a smith, and the killing weapon is a red-hot iron taken from the forge fire.
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The Mythology of the British Islands THE GODS OF THE GAELS / CHAPTER VI / THE GODS ARRIVE / CHAPTER VII; lines 2597-2727 confidence: high
At Nuada’s feast in Tara, Lugh arrives clothed like a king, gives his ancestry, and answers the porter’s profession test by naming crafts already represented at court.
Lugh is admitted after showing that the court lacks one person who masters all listed crafts; he is named Master of all Arts and demonstrates skill in chess and strength.
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The Mythology of the British Islands THE GODS OF THE GAELS / CHAPTER VI / THE GODS ARRIVE / CHAPTER VII; lines 2597-2727 confidence: medium
Ogma moves a massive flagstone out of the hall; Lugh pushes it back and restores it to its place in the larger rock outside the palace.
Ogma displays strength with the huge flagstone, and Lugh then pushes it back and restores it to its place.
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The Mythology of the British Islands THE IRISH ILIAD / CHAPTER XIII / SOME GAELIC LOVE-STORIES / CHAPTER XIV; lines 6272-6347 confidence: medium
Cormac appoints Finn mac Coul head of the Fianna Eirinn, or Fenians; legends of Finn and his men are described as popular among Gaels of Scotland and Ireland and preserved in manuscripts, folk ballads, and oral lore.
Finn is appointed head of the Fenians, a cycle of legends gathers around him and his men, and later tradition treats them as a native militia under Finn's generalship.
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The Mythology of the British Islands THE IRISH ILIAD / CHAPTER XIII / SOME GAELIC LOVE-STORIES / CHAPTER XIV; lines 6434-6507 confidence: medium
Finn reveals himself to his father's followers, uses magic against enemies, makes them servants, receives Goll's submission, unites the clans into one Fianna, takes tribute, wars against the Fomorian Lochlannach, destroys giants, serpents, and monsters, and extends conquests over Europe.
Finn unites the Clann Morna and Clann Baoisgne into one Fianna and destroys giants, serpents, and monsters that infest the land.
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The Mythology of the British Islands THE TREASURES OF BRITAIN / CHAPTER XXIII / CHAPTER XXIV / THE DECLINE AND FALL OF THE GODS; lines 11624-11703 confidence: high
Dôn, formerly called mother of the heaven gods, is described as a king of Lochlin and Dublin leading the Irish into north Wales in A.D. 267; Gwydion, his son in this version, introduces the knowledge of letters.
Gwydion is said to introduce the knowledge of letters into the country of his adoption.
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The Mythology of the British Islands THE TREASURES OF BRITAIN / CHAPTER XXIII / CHAPTER XXIV / THE DECLINE AND FALL OF THE GODS; lines 11705-11782 confidence: high
Lud succeeds Beli, is famed for building cities and rebuilding Trinovantum/London with walls and towers, resides there, and is buried by the gate called Parthlud/Ludesgata; Cassibellawn succeeds him.
Lud/Lludd rebuilds city walls, adds towers, resides in the city, and is connected with the names Kaerlud, London, and Ludesgata.
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The Mythology of the British Islands THE TREASURES OF BRITAIN / CHAPTER XXIII / CHAPTER XXIV / THE DECLINE AND FALL OF THE GODS; lines 11931-12016 confidence: medium
Early Welsh hagiologists describe Llyr Llediath's family as the first of the Three chief Holy Families; Brân the Blessed is said to have introduced Christianity into Britain after seven years' captivity and conversion in Rome with Caradawc and family.
The legend makes Brân, elsewhere described as a death and underworld god, convert during seven years in Rome and return to spread the Gospel in Britain; the author calls this Christianity as a gift of Celtic Hades.
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native american northeast woodlands
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Myths and Folk-lore of the Timiskaming Algonquin and Timagami Ojibwa CHAPTER I. / MYTHS AND FOLK-LORE OF THE TIMISKAMING / ALGONQUIN. / INTRODUCTION.; lines 339-417 confidence: medium
“The trickster-transformer Wiske'djak” is described as the personified Canada Jay or “Whisky Jack”; he is “not in the least altruistic,” seems to provide for Indians, and has mostly “semi-accidental” transformations.
The passage says Wiske'djak is not altruistic but seems to have some provision for the Indians in mind.
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Myths and Folk-lore of the Timiskaming Algonquin and Timagami Ojibwa MEMOIR 71 / CONTENTS. / CHAPTER I. / CHAPTER II.; lines 186-336 confidence: high
The contents list 'Nenebuc, the transformer' and an episode on the magic birth of Nenebuc and his four brothers.
The contents explicitly call Nenebuc the transformer and list multiple acts in which he changes animals, substances, and the post-flood earth.
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Myths and Folk-lore of the Timiskaming Algonquin and Timagami Ojibwa MYTHS AND FOLK-LORE OF THE TIMISKAMING / ALGONQUIN. / INTRODUCTION. / WISKE-DJAK CYCLE.; lines 904-995 confidence: medium
Wiske'djak sees blood from his sores on willow twigs and declares the young willows to be red willows, to be cut, scraped, dried, and smoked when Indians lack tobacco.
Wiske'djak's blood marks willow twigs, his scabs adhere to rocks, and he assigns both substances practical uses for Indians.
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Myths and Folk-lore of the Timiskaming Algonquin and Timagami Ojibwa MYTHS AND FOLK-LORE OF THE TIMISKAMING / ALGONQUIN. / INTRODUCTION. / WISKE-DJAK CYCLE.; lines 904-995 confidence: medium
Wiske'djak sees blood from his sores on willow twigs and declares the young willows to be red willows, to be cut, scraped, dried, and smoked when Indians lack tobacco.
Wiske'djak names the willows red willows and instructs how Indians should prepare willow bark and rock scabs for smoking or food.
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Myths and Folk-lore of the Timiskaming Algonquin and Timagami Ojibwa WISKE-DJAK CYCLE. / TIMISKAMING FOLK-LORE. / CHAPTER II. / INTRODUCTION.; lines 1565-1669 confidence: high
Section heading: “Nenebuc, the Transformer”; subsection title: “The Magic Birth of Nenebuc and his Four Brothers”; source note identifies it as the Kingfisher clan version of the Timagami band.
The heading calls Nenebuc the Transformer, and the old man tells him to attend to the world and keep the winds properly moving so that water will not become stagnant.
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Myths and Folk-lore of the Timiskaming Algonquin and Timagami Ojibwa WISKE-DJAK CYCLE. / TIMISKAMING FOLK-LORE. / CHAPTER II. / INTRODUCTION.; lines 1671-1771 confidence: high
High winds prevent summer fishing; the people nearly starve; Nenebuc proposes killing the West Wind, but his grandfather advises making the wind blow sometimes and stop sometimes instead.
Nenebuc responds to starvation caused by wind, punishes the West Wind, and ultimately arranges for wind to occur in a moderate, usable way.
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Myths and Folk-lore of the Timiskaming Algonquin and Timagami Ojibwa WISKE-DJAK CYCLE. / TIMISKAMING FOLK-LORE. / CHAPTER II. / INTRODUCTION.; lines 1671-1771 confidence: low
Heading: Nenebuc starts travelling, changes the colour of the Partridge family, and originates rock tripe from his scabs for the benefit of the people.
The section heading announces that Nenebuc originates rock tripe from his scabs for the benefit of the people, and the narrative in this excerpt includes the scabs episode.
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Myths and Folk-lore of the Timiskaming Algonquin and Timagami Ojibwa WISKE-DJAK CYCLE. / TIMISKAMING FOLK-LORE. / CHAPTER II. / INTRODUCTION.; lines 1773-1880 confidence: medium
Old Partridge follows the tracks, buzzes his wings beside Nenebuc at the cliff edge, and Nenebuc jumps, falls, and scrapes off scabs on the rocks.
The passage explicitly links Nenebuc's scraped-off scabs with wa-'kwani, rock-tripe, and states that Ojibwa can make soup from it when hungry.
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Myths and Folk-lore of the Timiskaming Algonquin and Timagami Ojibwa WISKE-DJAK CYCLE. / TIMISKAMING FOLK-LORE. / CHAPTER II. / INTRODUCTION.; lines 1883-1991 confidence: medium
A big snake became a high rocky ridge south of Smoothwater Lake; Smoothwater Lake is identified as the scene of the world transformation.
Smoothwater Lake is called the scene of world transformation, and the heading says Nenebuc transforms earth into a new world after the flood episode.
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Myths and Folk-lore of the Timiskaming Algonquin and Timagami Ojibwa WISKE-DJAK CYCLE. / TIMISKAMING FOLK-LORE. / CHAPTER II. / INTRODUCTION.; lines 1993-2096 confidence: high
Nenebuc lets all the animals go from the raft, goes west, remains there lying on his back, singing and hammering at wigwam poles, and will get up three years before the end of the world to see the animals and the Ojibwa again.
Nenebuc releases the animals, goes west, remains there, and will rise three years before the end of the world to see the animals and the Ojibwa again.
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Myths and Folk-lore of the Timiskaming Algonquin and Timagami Ojibwa WISKE-DJAK CYCLE. / TIMISKAMING FOLK-LORE. / CHAPTER II. / INTRODUCTION.; lines 1993-2096 confidence: medium
Nenebuc encounters a great Bear that kills and eats many Indians, says he will make him small and harmless, changes the Bear into the Squirrel and the Squirrel into the Bear, and the Bear in Squirrel form cries until his eyebrows turn grey.
Nenebuc changes the man-eating Bear into the Squirrel and the Squirrel into the Bear, making the former Bear small and harmless.
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Myths and Folk-lore of the Timiskaming Algonquin and Timagami Ojibwa WISKE-DJAK CYCLE. / TIMISKAMING FOLK-LORE. / CHAPTER II. / INTRODUCTION.; lines 2098-2177 confidence: high
Nenebuc asks what the Bear-now-Squirrel will eat, says he can no longer harm the Indians, directs him to black-spruce cone seed, and the Squirrel adopts the sweet seed as his food today.
Nenebuc redirects the Bear-now-Squirrel from eating people to black-spruce cone seed, and the passage states this remains the squirrel's food today.
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Myths and Folk-lore of the Timiskaming Algonquin and Timagami Ojibwa WISKE-DJAK CYCLE. / TIMISKAMING FOLK-LORE. / CHAPTER II. / INTRODUCTION.; lines 2098-2177 confidence: medium
Nenebuc asks what the Bear-now-Squirrel will eat, says he can no longer harm the Indians, directs him to black-spruce cone seed, and the Squirrel adopts the sweet seed as his food today.
The former Bear, now a Squirrel, is too small to eat people, and Nenebuc explicitly says he can no longer harm the Indians.
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Myths and Folk-lore of the Timiskaming Algonquin and Timagami Ojibwa WISKE-DJAK CYCLE. / TIMISKAMING FOLK-LORE. / CHAPTER II. / INTRODUCTION.; lines 3212-3309 confidence: high
The Fisher story is titled as the origin of the Fisher constellation; in those times it is winter all the time and summer does not come, though people know summer exists somewhere.
Summer is absent because the Summer-birds are held in bundles; Fisher frees them so summer can come.
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Myths and Folk-lore of the Timiskaming Algonquin and Timagami Ojibwa WISKE-DJAK CYCLE. / TIMISKAMING FOLK-LORE. / CHAPTER II. / INTRODUCTION.; lines 3419-3516 confidence: high
A boy sets a snare on a melted track that is the sun's track. The sun is caught, does not rise, and darkness follows. Animals burn trying to loosen it; Beaver-mouse cuts the snare with his teeth, frees the sun, and his teeth become brown while daylight returns.
A boy's snare catches the sun, darkness follows, and Beaver-mouse frees the sun so daylight returns.
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Notes on the Eastern Cree and Northern Saulteaux DOCTORS AND MEDICINES. / WAR CUSTOMS. / MORTUARY CUSTOMS. / SOME NOTES ON FOLKLORE.; lines 4213-4321 confidence: high
Wisagatcak is prominent along the west coast of James and Hudson's Bays as culture hero and trickster; the cycle was not found among Eastmain and Labrador Cree in 1908 inquiries. Some Cree identify him with Nanabozo, and nearby Saulteaux incorporated the name form. His benefactor role is said not to be forgotten.
The passage explicitly describes Wisagatcak as a culture hero and trickster, notes ludicrous and obscene adventures, and says his benefactor role is remembered.
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Notes on the Eastern Cree and Northern Saulteaux DOCTORS AND MEDICINES. / WAR CUSTOMS. / MORTUARY CUSTOMS. / SOME NOTES ON FOLKLORE.; lines 4323-4418 confidence: high
Beaver asks how they will live without trees for food, and Wisagatcak says Beaver will also need a creek.
Wisagatcak is described as older brother of the animals and makes a creek for Beaver while explaining Beaver's food before trees grow.
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Notes on the Eastern Cree and Northern Saulteaux DOCTORS AND MEDICINES. / WAR CUSTOMS. / MORTUARY CUSTOMS. / SOME NOTES ON FOLKLORE.; lines 5246-5352 confidence: medium
Tcikapis tells his sister not to scrape fish slime from his head and upper lip, saying later people will have hair there.
Tcikapis says the fish slime should remain on his head and upper lip so that later people will have hair there.
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Notes on the Eastern Cree and Northern Saulteaux DOCTORS AND MEDICINES. / WAR CUSTOMS. / MORTUARY CUSTOMS. / SOME NOTES ON FOLKLORE.; lines 5452-5562 confidence: medium
After the fire only three people remain; animals are on the patch, the man names some, puts the beaver in the water, and rejects the rabbit's attempt to become a beaver.
After the burning, the surviving man assigns animals to habitats and forms, rejects improper animal transformations, and gives new names to surviving people.
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Notes on the Eastern Cree and Northern Saulteaux SOCIAL ORGANIZATION. / RELIGION. / MORTUARY CUSTOMS. / NORTHERN SAULTEAUX TALES.; lines 8671-8777 confidence: medium
WisEkejack tracks Wolf to the creek, finds no tracks on the far side, cries, catches Kingfisher, rubs his head, gives him a handkerchief, and the narration explains the belted Kingfisher's white band and crest from this event.
The narration explicitly explains Kingfisher's white band and crest as results of WisEkejack's handkerchief and rubbing of the bird's head.
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Notes on the Eastern Cree and Northern Saulteaux SOCIAL ORGANIZATION. / RELIGION. / MORTUARY CUSTOMS. / NORTHERN SAULTEAUX TALES.; lines 8779-8854 confidence: high
With only water visible, WisEkejack ties a string to Beaver's tail and sends him to the bottom for mud; Beaver is pulled up drowned, and WisEkejack blows on him so he comes to life again.
After the flood covers everything visible, WisEkejack sends animals downward for mud; Muskrat returns with mud, and WisEkejack makes land from it.
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Seneca Fiction, Legends, and Myths BBWITT / HEW ITT J / PHONETIC KEY / MATERIAL COLLECTED BY JEREMIAH CURTIN; lines 3157-3247 confidence: low
The next tale opens with four warriors going on a hunting expedition, ascending a large stream in canoes; the passage says they were inventors of bark canoes.
The opening of the next tale says the four warriors were inventors of bark canoes.
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Seneca Fiction, Legends, and Myths BBWITT / SS?SJ FICTION 181 / HBWITTJ / HKWITT; lines 10024-10110 confidence: low
Ganyadjigowa overturns the rock, breaks Dagwanoenyent's lodge, wounds the old man, laughs at the blood, and says he is stronger magically.
Ganyadjigowa says he goes around the world to make all quiet and happy while traveling through multiple places and confronting their inhabitants.
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Seneca Fiction, Legends, and Myths BBWITT / SS?SJ FICTION 181 / HBWITTJ / HKWITT; lines 10113-10209 confidence: medium
Ganyadjigowa travels northwest in his boat to rocks and a lodge. A man says he watches people in the valley and steals game from them. Ganyadjigowa names him Gaga.
Ganyadjigowa repeatedly gives names to encountered beings: Gaga, Hihi, and Genonsgwa, Stone Giant.
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Seneca Fiction, Legends, and Myths BBWITT / SS?SJ FICTION 181 / HBWITTJ / HKWITT; lines 10212-10297 confidence: medium
Oanyadjigowa gives the ground-dwelling being the name Onoqgontgowa, calls him bad-looking, and the narration identifies him as a winged Djihonsdonqgwen who buzzes or cries and accepts the name.
Oanyadjigowa/Ganyadjigowa gives names to the ground-dwelling being and the rock-dwelling being, and the passage ends by explaining Gwiyee's later behavior from this naming command.
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Seneca Fiction, Legends, and Myths BBWITT / SS?SJ FICTION 181 / HBWITTJ / HKWITT; lines 10592-10674 confidence: high
A speaker asks whether two young men were lost; an old woman says two despised young men disappeared; another transformed young man says they are those youths and have returned from other worlds with a guide.
The two despised and shunned youths return as transformed men, teach dances and rules, model right conduct, and travel among villages teaching righteousness and justice.
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Seneca Fiction, Legends, and Myths BBWITT / SS?SJ FICTION 181 / HBWITTJ / HKWITT; lines 10592-10674 confidence: high
The men recount visiting the Long Lodge and seeing Hawenniyo; they are directed to describe what they saw and to teach the Green Corn dances and upper-world songs.
The men report that Hawenniyo wishes the people to know the Green Corn dances, and the people adopt the rules so that their religion is formed.
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Seneca Fiction, Legends, and Myths BBWITT / SS?SJ FICTION 181 / HBWITTJ / HKWITT; lines 10677-10767 confidence: medium
A Gadjiqsa person says the bear would have killed the men, the Gadjiqsa, the village, and all people; says Hawenniyo gave the Gadjiqsa power to aid men; and warns that another enemy remains near a future river camp.
The Gadjiqsa helper states that by killing the bear the men saved the Gadjiqsa, their village, and all people in the world from destruction.
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Seneca Fiction, Legends, and Myths BBWITT / SS?SJ FICTION 181 / HBWITTJ / HKWITT; lines 10770-10814 confidence: medium
Two friends sit on the leeward riverbank; a smiling man arrives, says Hawenniyo sent him, and goes alone to fight the Stone Coats.
The smiling stranger says Hawenniyo sent him, fights alone, destroys the Stone Coats, and thereby makes peace possible for the living people.
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Seneca Fiction, Legends, and Myths BBWITT / SS?SJ FICTION 181 / HBWITTJ / HKWITT; lines 6155-6250 confidence: medium
The boy goes underground beneath the porcupine's tree, shoots it with arrows, hides from its quills, and the porcupine falls dead.
The boy defeats the porcupine, the water-blocking sunfish, and the sickness-bringing butterfly, and the Hinon say he is powerful in orenda.
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Seneca Fiction, Legends, and Myths BBWITT / SS?SJ FICTION 181 / HBWITTJ / HKWITT; lines 6829-6927 confidence: medium
The boy beats Stone Coat in a log-kicking contest; the log falls on Stone Coat's head and kills him. The boy rides Stone Coat's dog home and tells his frightened father that Stone Coat is dead.
The small boy called the Potent One kills Stone Coat, defeats the big-headed killer at dice, frees people, and wins a country in a ball game.
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Seneca Fiction, Legends, and Myths BBWITT / SS?SJ FICTION 181 / HBWITTJ / HKWITT; lines 8205-8300 confidence: medium
Dagwanoenyent points out three women pounding corn, identified as man-eaters; they try to strike him, Hodadenon wills their death, and the boy and his uncle behead them and burn their lodge.
Hodadenon kills the three man-eating witches, destroys their lodge, and Yenyent'hwus says many people had been deceived and killed by them.
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Seneca Fiction, Legends, and Myths BBWITT / SS?SJ FICTION 181 / HBWITTJ / HKWITT; lines 9935-10021 confidence: low
Dagwanoenyent says his servant has gone to the southern end of the earth to make churlish people good and quiet; if they do not obey, he must eat them all. He says the servant can arrive as soon as he thinks of a place.
Dagwanoenyent says his servant went to make churlish people good and quiet, then asks S'hodieonskon to go because he has heard S'hodieonskon can make churlish people quiet.
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Seneca Fiction, Legends, and Myths BBWITT, / SSSSA LEGENDS 621 / BBWITTJ / HBWITT,; lines 28624-28719 confidence: medium
The bride wife instructs that all neighbors be invited and that the loaf and fish be cut into as many portions as there are persons in the village.
The bride wife's actions and the bridegroom's speech lead the village to adopt a rule that good food should be shared by all.
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Seneca Fiction, Legends, and Myths BBWITT, / SSSSA LEGENDS 621 / BBWITTJ / HBWITT,; lines 28823-28920 confidence: medium
The dream speaker says people must care for her, keep weeds from killing her, and that she will provide for all while the earth exists: "I am corn; I am native corn; I am sweet corn."
The dreaming young woman identifies herself as the first corn delivered to earth and says she will provide for people during the earth's existence.
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Seneca Fiction, Legends, and Myths BBWITT, / SSSSA LEGENDS 621 / BBWITTJ / HBWITT,; lines 28922-29018 confidence: high
The old woman regards the dream or vision as instruction about the corn found by the river and plants and tends it according to the Corn Maiden's directions.
The Corn Maiden gives directions for corn care, distribution, and cultivation, teaches songs for Corn dances, and declares that corn will continue so humans need not starve.
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Seneca Fiction, Legends, and Myths BBWITT, / SSSSA LEGENDS 621 / BBWITTJ / HBWITT,; lines 29020-29144 confidence: medium
The maiden says her grandmother appointed her to care for mankind as long as the earth endures; she and Corn will be planted together, provide food, and teach songs and dances for harvest gratitude.
The maiden says she was appointed to care for mankind; she and Corn must teach songs and dances associated with harvest gratitude.
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Seneca Fiction, Legends, and Myths BBWITT, / SSSSA LEGENDS 621 / BBWITTJ / HBWITT,; lines 29356-29460 confidence: medium
After five days the old man returns to the summit, finds the corn plant where the young woman had lain, clears weeds, adds fine earth, and waters it from a neighboring spring.
The old man tends the first corn plant, harvests it, distributes seed to families, and instructs the people in planting and care.
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Seneca Fiction, Legends, and Myths CDBTIN, / BXWITT. / BBWITTJ / CURTIN; lines 23302-23410 confidence: medium
The two youths go to the place where the great beast, the prototype of all others, dwells. The village youth releases all animals under his control so they may go over the whole earth, dwell in freedom, increase, multiply, and make great noises in the world.
The village youth releases all animals under his control so they may roam freely over the whole earth and multiply, producing animal noises throughout the world.
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Seneca Fiction, Legends, and Myths CURTIN / HSWITTJ / HI WITT J / HEWITT.; lines 26194-26287 confidence: medium
Shore people come to meet the visitors, shout about raining bones, and one identifies Hodadenon as the great wizard who has crossed the lake; the two enter the shore lodge, where an old woman is present.
Hodadenon is called a great wizard, accepts a wagered race proposed by lake-dwellers, wins through commanded snowshoes, and defeats the wicked people.
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Seneca Fiction, Legends, and Myths CUSTIW / J LEGENDS 363 / HBWITT / HSWITTJ; lines 16773-16875 confidence: high
The youth visits the man and wife; they welcome him, mention his prior killing of Dewaqsent'hwus and the skeletons, and ask him to free many people under their lodge.
Ot'hegwenhda releases people confined for a man-eater to eat and frees the coerced guardians from that man-eater's control.
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Seneca Fiction, Legends, and Myths HBWITT / HSWITTJ / BBWITTJ / TRADITIONS; lines 19333-19429 confidence: medium
Three Seneca travel west on the warpath and camp in a ravine; a fine-looking man warns them of people on the warpath who intend to eat people and gives instructions for approaching their fire.
Hawenniyo warns the Seneca, kills the Stone Coats through falling rocks and trees, says he saved them, and wishes the Seneca to excel in contests and hunting.
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Seneca Fiction, Legends, and Myths HBWITT / HSWITTJ / BBWITTJ / TRADITIONS; lines 19525-19611 confidence: medium
The younger boy declares that people should not eat people, throws red paint around the lodge, stops the moving stream, and the lodge burns as the Genonsgwa burst.
The younger boy, identified as more powerful in witchcraft, declares that people should not eat people and that henceforth men shall eat only game.
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Seneca Fiction, Legends, and Myths HBWITT / HSWITTJ / BBWITTJ / TRADITIONS; lines 19711-19806 confidence: medium
The younger boy commands the raised mallet to strike the old woman and sisters; after the women die, the brothers describe them as man-eaters who killed many of their people and plan to burn the lodge.
The brothers kill the witches, who are explicitly described as man-eaters who had killed many of their people.
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Seneca Fiction, Legends, and Myths HBWITT / HSWITTJ / BBWITTJ / TRADITIONS; lines 19809-19854 confidence: medium
The younger boy “caught the chief by the hair and cut his head off” and says they should not talk with him.
Two brothers are accepted as chiefs after the younger brother kills the chief, the brothers instruct the people to remain in their homes, and the younger brother reports that all man-eaters in the west have been killed.
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Seneca Fiction, Legends, and Myths HBWITTJ / HKWITT / SENEGA FICTION, LEGENDS, AND MYTHS / CIJBTIX; lines 11541-11635 confidence: high
The younger brother tells the elder to stay home and learn his songs, saying, “What I do now shall be the practice of our people hereafter”; he makes a rule that his tribe should wear feathers as insignia and then sings and identifies a war song.
The younger brother explicitly says his actions will become the future practice of their people and makes a rule that the tribe should wear feathers as insignia; he also teaches or requires learning of songs, including a war song.
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Seneca Fiction, Legends, and Myths HEW ITT J / CUSTIW / J LEGENDS 363 / HBWITT; lines 16093-16194 confidence: medium
After the boy wins, he lets the people take the heads of the old woman and her son; both heads are cut off, and boys play with the old woman's head across the field.
After defeating the dangerous pair, the boy brings his grandmother and the people to live in the dwelling and field and organizes a council-lodge dance.
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Seneca Fiction, Legends, and Myths HEW ITT J / CUSTIW / J LEGENDS 363 / HBWITT; lines 16196-16293 confidence: medium
The old woman hears thunder in the west; her grandson returns, says he was with his father at a great western mountain helping nations and protecting men, stays for the summer, and comes and goes with storms.
Hinon Hohawaqk says he has been with his father helping nations and protecting men, and his movements and final relocation of his family are marked by thunder, storms, and lightning.
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Seneca Fiction, Legends, and Myths HEW ITT J / CUSTIW / J LEGENDS 363 / HBWITT; lines 16679-16770 confidence: high
Ot'hegwenhda and the old man dispute over trying orenda; the old man's limbs fall off as he attacks, Ot'hegwenhda shoots him, and the arrow takes root as a small tree before the old man's head flies off and his body is pounded apart.
Ot'hegwenhda travels along trails, defeats a dangerous man-eater, cures brothers, and restores many nearly dead captives before sending them home.
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Seneca Fiction, Legends, and Myths HSWITTJ / BBWITTJ / TRADITIONS / HUWITT.; lines 20360-20450 confidence: high
The grown brothers decide to enlarge the island, separate west and east, and inspect Othagwenda's creations: rocky land and a large mosquito; Djuskaha reduces the mosquito because it would kill future people.
The brothers enlarge the island, create or modify animals, trees, rivers, and the mosquito, repeatedly with reference to the people who are about to come.
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Seneca Fiction, Legends, and Myths J LEGENDS 363 / HBWITT / HSWITTJ / BBWITTJ; lines 17915-18013 confidence: medium
The younger twin shapes a grasshopper from earth and blows on it until it jumps; he then makes a red-clay bird, the cherry bird, and then all birds of the air.
The younger twin forms a grasshopper from earth and makes it jump by blowing on it, then forms a red-clay bird and proceeds to make the birds of the air.
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Seneca Fiction, Legends, and Myths J LEGENDS 363 / HBWITT / HSWITTJ / BBWITTJ; lines 18016-18115 confidence: medium
The elder brother makes a companion for the first human in the form of his grandmother, breathes into her, gives her to the man, then gives the pair blood and pain and restores their arms after they cut one arm off each.
The elder brother responds to the first pair's severing of arms by giving blood and pain, restores the arms, and then establishes children, animal food, death, and spirit destination.
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Seneca Fiction, Legends, and Myths K0TE8 797 / K0TB8 799 / NOTES 807 / KOTBB . 809; lines 46929-47012 confidence: high
A superheated flint lodge used by a hero to destroy evil-minded wizards is called a common device in these stories.
The passage explicitly states that a hero uses a superheated flint lodge to destroy evil-minded wizards, and that this is a common device in these stories.
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Seneca Fiction, Legends, and Myths MATERIAL COLLECTED BY JEREMIAH CURTIN / FICTION / BBWITT / SS?SJ FICTION 181; lines 4580-4680 confidence: medium
The youngest daughter's husband kills many deer, gives one deer to Wildcat and Fox, and after the game is brought to the chief's lodge it is distributed equally among the people.
The youngest daughter's husband kills more deer than anyone had before in that place, distributes venison to all, and later leads the people to a peaceful homeland.
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Seneca Fiction, Legends, and Myths MATERIAL COLLECTED BY JEREMIAH CURTIN / FICTION / BBWITT / SS?SJ FICTION 181; lines 4781-4878 confidence: medium
The lad says the strawberry patch is unique, assigns the field to Hadjoqda, and says he will bring his grandmother while Hadjoqda brings friends.
The youth raises his relations, brings his grandmother, assigns the field, and all settle around the great strawberry patch in contentment.
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Seneca Fiction, Legends, and Myths S2K?S1 LEGENDS 683 / BKWITTJ / BIWITTJ / BIWITTJ; lines 32258-32306 confidence: medium
The young man tells the wild geese they are now free; S'hagowenot'ha had made them slaves and servants, contrary to the Creator's intention that no being be held in bondage.
The young man frees animals and institutes a visible custom that will continue as long as the earth exists.
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Seneca Fiction, Legends, and Myths S55S1 LEQBNDB 497 / CUBTIN. / CDBTIN, / BXWITT.; lines 22614-22710 confidence: medium
At the empty lodge, they uncover bark cases of chestnuts stored and guarded from mankind; the uncle declares the food shall be for all human beings and they scatter the chestnuts.
The women had guarded chestnuts from all mankind, but the uncle and nephew uncover and scatter them while declaring that all human beings shall eat them.
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Seneca Fiction, Legends, and Myths SENECA FICTION, LEGENDS, AND MYTHS / INTRODUCTION / BBWITT / HEW ITT J; lines 1269-1362 confidence: high
The deities are said to teach arts, crafts, culture, and faith, reveal their will and future things, and disclose divine knowledge through dreams, visions, and theophanies.
The passage says the gods taught arts, crafts, culture, and faith and revealed their will and future things.
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Seneca Fiction, Legends, and Myths SENECA FICTION, LEGENDS, AND MYTHS / INTRODUCTION / BBWITT / HEW ITT J; lines 1541-1581 confidence: medium
"the gods verily become the revealers of all history and the teachers of the arts and crafts and industries and the true founders of the institutions"
The passage states that gods become teachers of arts, crafts, and industries and founders of institutions for a people.
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Seneca Fiction, Legends, and Myths Seneca Fiction, Legends, and Myths / SENECA FICTION, LEGENDS, AND MYTHS / INTRODUCTION / BBWITT; lines 1078-1174 confidence: medium
American Indian Creation myths are described as relating the activities of elder or first people, later called gods, explaining how the present order of nature arose and not treating events after humans appeared.
Creation myths are said to recount the activities and exploits of elder or first people, later called gods, and to explain the present order of nature.
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Seneca Fiction, Legends, and Myths Seneca Fiction, Legends, and Myths / SENECA FICTION, LEGENDS, AND MYTHS / INTRODUCTION; lines 668-749 confidence: medium
A contestant could win by wishing for better things and become a higher-cause hero benefiting mankind; humans do not appear in the tales, which concern extra-human existences and the battle of creation, and the first people are compared to earliest gods of other races.
A victor among the first people may conquer by wishing for better things and become the hero of a higher cause from which benefit accrues to mankind.
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Seneca Fiction, Legends, and Myths Seneca Fiction, Legends, and Myths / SENECA FICTION, LEGENDS, AND MYTHS / INTRODUCTION; lines 751-845 confidence: medium
During the struggles, the gods organize social and religious institutions, bequeath them to humans, and make human innovation or reform sacrilegious; humans live in a world prepared by the gods.
The gods organize institutions and bequeath them to humans; the passage says nothing humans have is of human invention.
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Seneca Fiction, Legends, and Myths Seneca Fiction, Legends, and Myths / SENECA FICTION, LEGENDS, AND MYTHS / INTRODUCTION; lines 847-942 confidence: medium
A myth is summarized in which a violent, faith-breaking old personage is cornered by a good hero and turned into wild parsnip; afterward he remains in one place and kills only when eaten.
A good hero corners a violent old personage and turns him into wild parsnip, limiting his danger to those who eat him.
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Seneca Fiction, Legends, and Myths Seneca Fiction, Legends, and Myths / SENECA FICTION, LEGENDS, AND MYTHS / INTRODUCTION; lines 944-1044 confidence: high
Groups form two camps, good and bad; the good camp originates foods, institutions, arts, games, amusements, dances, and religious ceremonies for the coming race.
The good camp originates food, institutions, arts, games, dances, and ceremonies for the coming race.
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Seneca Fiction, Legends, and Myths SSSSA LEGENDS 621 / BBWITTJ / HBWITT, / BXWITI'J; lines 29728-29830 confidence: high
The child tells his parents a strange man carried him away to his home; he describes strange things, travels with strange people, their food, and says the strange man instructed him to carry back a detailed message.
The child is taken among strange people, receives instruction to carry back a message, and teaches his people the Bear ceremony and songs taught by the Bear people.
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Seneca Fiction, Legends, and Myths SSSSA LEGENDS 621 / BBWITTJ / HBWITT, / BXWITI'J; lines 29832-29932 confidence: high
The child says he lived with the Bear people in captivity and explains the forked rod used to turn away disease and make hunters pass bear hiding places.
The Bear people are associated with knowledge of the forked rod and Bear ceremony, while the pigeon people send their elder to teach wishes, songs, dances, and offerings through a human intermediary.
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greek roman
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Myths and Legends of Ancient Greece and Rome ASCLEPIAS (AESCULAPIUS). / AESCULAPIUS. / ROMAN DIVINITIES. / JANUS.; lines 5712-5790 confidence: medium
Janus is supposed to have been an ancient king of Italy, deified after wise and moderate rule; Saturn, identified with Greek Cronus, is his friend and colleague and grants him knowledge of past and future, explaining the two faces looking in opposite directions.
Janus is supposed to have been an ancient Italian king who ruled with wisdom and moderation, benefited his subjects, and was deified after death.
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Myths and Legends of Ancient Greece and Rome ASCLEPIAS (AESCULAPIUS). / AESCULAPIUS. / ROMAN DIVINITIES. / JANUS.; lines 5712-5790 confidence: medium
Janus is said to have been an ancient Italian king deified after wise rule; Saturn, identified with Greek Cronus, gave him knowledge of past and future events, explaining his two opposite-facing faces.
Janus is said to have been an ancient king whose wise and moderate rule led his people to deify him after death.
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Myths and Legends of Ancient Greece and Rome BRAURONIAN ARTEMIS. / SELENE-ARTEMIS. / DIANA. / HEPHAESTUS (VULCAN).; lines 3109-3194 confidence: high
Hephaestus is described as son of Zeus and Hera, god of beneficial fire, workmanship, mechanical arts, and a house and hearth divinity.
Hephaestus presides over beneficial fire and mechanical arts and teaches Lemnians metalworking and useful arts.
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Myths and Legends of Ancient Greece and Rome BRAURONIAN ARTEMIS. / SELENE-ARTEMIS. / DIANA. / HEPHAESTUS (VULCAN).; lines 3109-3194 confidence: medium
Hephaestus is introduced as son of Zeus and Hera, god of beneficial fire, workmanship, mechanical arts, and hearth; he is deformed and lame after Zeus hurls him from heaven to Lemnos, where the Lemnians receive him and he later teaches metalwork and useful arts.
Hephaestus governs beneficial fire and workmanship, builds forges, teaches metalwork and useful arts to the Lemnians, and produces key divine and mortal crafted works.
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Myths and Legends of Ancient Greece and Rome CADMUS. / PERSEUS. / THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE.; lines 7050-7143 confidence: medium
The Argo leaves Heracles and Polyphemus behind; Glaucus rises from the waves and says Zeus wills Heracles to remain for another mission; Polyphemus remains in Mysia, founds a city, and becomes king.
Polyphemus remains among the Mysians, founds a city, and becomes king.
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Myths and Legends of Ancient Greece and Rome CEREALIA. / VESTALIA. / PART II.--LEGENDS. / CADMUS.; lines 6563-6631 confidence: high
Cadmus searches unsuccessfully, consults Apollo’s oracle at Delphi, and is told to found a city at a site indicated by an unyoked heifer lying down.
Apollo’s oracle redirects Cadmus from his search to the duty of founding a city, with the site to be shown by a heifer.
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Myths and Legends of Ancient Greece and Rome CEREALIA. / VESTALIA. / PART II.--LEGENDS. / CADMUS.; lines 6563-6631 confidence: high
Cadmus searches unsuccessfully for years, consults Apollo's oracle at Delphi, and is told to abandon the search and found a city where an unyoked heifer lies down.
The oracle redirects Cadmus to found a city, and Cadmus ultimately builds Thebes.
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Myths and Legends of Ancient Greece and Rome DIANA. / HEPHAESTUS (VULCAN). / VULCAN. / POSEIDON (NEPTUNE).; lines 3296-3398 confidence: high
Poseidon and Athene contest naming Cecropia; Poseidon strikes the ground with his trident and the horse appears, while Athene produces the olive-tree; the gods award victory to Athene and the city is called Athens.
Poseidon and Athene compete by offering gifts to mankind; the gods judge Athene's olive-tree superior to Poseidon's horse and grant her naming rights over Athens.
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Myths and Legends of Ancient Greece and Rome DIANA. / HEPHAESTUS (VULCAN). / VULCAN. / POSEIDON (NEPTUNE).; lines 3296-3398 confidence: high
Poseidon and Athene contest naming Cecropia; Poseidon strikes the ground with his trident and the horse appears, while Athene produces the olive-tree; the gods award victory to Athene and the city is called Athens.
Poseidon produces the horse, tames it for mankind, and teaches men to manage horses with the bridle.
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Myths and Legends of Ancient Greece and Rome JUPITER. / HERA (JUNO). / JUNO. / PALLAS-ATHENE (MINERVA).; lines 1430-1518 confidence: medium
Athene protects the state, law, order, the Areopagus, learning, science, art, agriculture, the plough, oxen use, numbers, trumpets, chariots, the Argo, navigation, and the wooden horse.
Athene invents or teaches the plough, oxen use, numbers, trumpets, chariots, navigation through the Argo, the wooden horse, weaving, and the flute.
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Myths and Legends of Ancient Greece and Rome JUPITER. / HERA (JUNO). / JUNO. / PALLAS-ATHENE (MINERVA).; lines 1430-1518 confidence: high
Athene protects the state, law, and right; supports the Greeks in the Trojan war; institutes the Areopagus; and presides over learning, agriculture, numbers, trumpets, chariots, the Argo, and the wooden horse.
Athene teaches or presides over agriculture, numbers, navigation, chariots, the wooden horse, weaving, and the flute.
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Myths and Legends of Ancient Greece and Rome LIBITINA. / LAVERNA. / COMUS. / THE CAMENAE.; lines 5955-5976 confidence: medium
Carmenta is mother of Evander, who led an Arcadian colony into Italy and founded a town on the river Tiber later incorporated into Rome.
Carmenta is mother of Evander, who leads a colony, founds a town, and introduces Greek art, civilization, and worship into Italy.
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Myths and Legends of Ancient Greece and Rome LIBITINA. / LAVERNA. / COMUS. / THE CAMENAE.; lines 5955-5976 confidence: high
Evander is said to have first introduced Greek art, civilization, and worship of Greek divinities into Italy.
Evander is said to have introduced Greek art, civilization, and worship of Greek divinities into Italy.
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Myths and Legends of Ancient Greece and Rome LIBITINA. / LAVERNA. / COMUS. / THE CAMENAE.; lines 5955-5976 confidence: high
Carmenta was celebrated as mother of Evander, who led an Arcadian colony into Italy and founded a town on the river Tiber later incorporated with Rome.
Evander leads a colony, founds a town, and introduces Greek art, civilization, divinities, and worship into Italy.
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Myths and Legends of Ancient Greece and Rome MARS. / NIKE (VICTORIA). / VICTORIA. / HERMES (MERCURY).; lines 3746-3817 confidence: medium
Hermes is described as swift-footed messenger, trusted ambassador of all the gods, conductor of shades to Hades, patron of youth and athletics, inventor of the alphabet, teacher of foreign-language interpretation, and attendant of Zeus during disguised earthly journeys.
Hermes is credited with inventing the alphabet, teaching interpretation of foreign languages, and inventing the lyre.
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Myths and Legends of Ancient Greece and Rome MARS. / NIKE (VICTORIA). / VICTORIA. / HERMES (MERCURY).; lines 3746-3817 confidence: medium
Hermes is described as messenger and ambassador of the gods, conductor of shades to Hades, patron of youth and athletics, inventor of the alphabet, teacher of interpreting foreign languages, and cunning attendant of Zeus when Zeus travels on earth disguised as a mortal.
Hermes is credited with inventing the alphabet, teaching interpretation of foreign languages, and inventing the lyre.
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Myths and Legends of Ancient Greece and Rome PALLAS-ATHENE (MINERVA). / MINERVA. / THEMIS. / VESTA.; lines 1634-1698 confidence: medium
Humans are described as originally lacking sowing and tillage; Demeter introduces agricultural knowledge and ends the need for nomadic life.
Demeter is credited with introducing knowledge of agriculture and ending the necessity of nomadic life.
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Myths and Legends of Ancient Greece and Rome PALLAS-ATHENE (MINERVA). / MINERVA. / THEMIS. / VESTA.; lines 1634-1698 confidence: high
The passage says early humans did not know sowing or tilling and that Demeter’s introduction of agriculture ended the need for nomadic life.
Demeter is said to have introduced knowledge of agriculture, ending nomadic life and enabling settled habitation.
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Myths and Legends of Ancient Greece and Rome PALLAS-ATHENE (MINERVA). / MINERVA. / THEMIS. / VESTA.; lines 1776-1867 confidence: high
Demeter gives Triptolemus a chariot drawn by winged dragons and grains of corn, instructing him to travel through the world teaching agriculture and husbandry.
Triptolemus receives corn and a dragon-drawn chariot from Demeter and is sent to teach agriculture and husbandry to mankind.
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Myths and Legends of Ancient Greece and Rome PALLAS-ATHENE (MINERVA). / MINERVA. / THEMIS. / VESTA.; lines 1776-1867 confidence: high
Demeter gives Triptolemus a chariot drawn by winged dragons and grains of corn, sending him to teach agriculture and husbandry throughout the world.
Demeter sends Triptolemus through the world with corn and a dragon-drawn chariot to teach agriculture and husbandry.
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Myths and Legends of Ancient Greece and Rome PELOPS. / HERACLES (HERCULES). / BELLEROPHON. / THESEUS.; lines 8404-8503 confidence: medium
At Epidaurus, Theseus meets Periphetes, son of Hephaestus, who kills travelers with an iron club; Theseus kills him with his sword and takes the club as a trophy.
Theseus kills multiple robbers, giants, and a ravaging sow whose actions threaten travelers or the country.
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Myths and Legends of Ancient Greece and Rome PELOPS. / HERACLES (HERCULES). / BELLEROPHON. / THESEUS.; lines 8404-8503 confidence: high
At Epidaurus Theseus meets Periphetes, son of Hephaestus, who kills travellers with an iron club; Theseus kills him and takes the club as trophy.
Theseus kills a series of robbers, giants, and a ravaging beast who threaten travellers or the country along the road to Athens.
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Myths and Legends of Ancient Greece and Rome PELOPS. / HERACLES (HERCULES). / BELLEROPHON. / THESEUS.; lines 8505-8590 confidence: high
Theseus fears prejudice over the Pallantids, seeks a service for Athens, captures the bull of Marathon, brings it chained to Athens, exhibits it, and sacrifices it to Apollo.
Theseus wins public favor by capturing the Marathonian bull, ends the Minotaur tribute, saves companions, and later becomes a civic organizer and ruler.
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Myths and Legends of Ancient Greece and Rome PELOPS. / HERACLES (HERCULES). / BELLEROPHON. / THESEUS.; lines 8505-8590 confidence: medium
Theseus ascends the vacant throne with unanimous Athenian approval, proves a wise prince and legislator, and centralizes Attic governance at Athens, making the city powerful and important.
After Aegeus's death, Theseus ascends the vacant throne with Athenian approval, centralizes Attic government, strengthens Athens, and institutes civic festivals.
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Myths and Legends of Ancient Greece and Rome PELOPS. / HERACLES (HERCULES). / BELLEROPHON. / THESEUS.; lines 8505-8590 confidence: high
The slaying of the Minotaur ends the tribute of seven youths and seven maidens exacted from Athens every nine years by Minos after his conquest of Athens.
Theseus kills the Minotaur and ends the recurring tribute of Athenian youths and maidens.
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Myths and Legends of Ancient Greece and Rome PELOPS. / HERACLES (HERCULES). / BELLEROPHON. / THESEUS.; lines 8505-8590 confidence: high
Theseus ascends the vacant throne with unanimous Athenian approval, becomes known as a wise prince and legislator, and persuades Attic communities to entrust administration to Athens.
After Aegeus’ death, Theseus ascends the throne with Athenian approval and unifies Attica under Athens, then renews games and institutes festivals.
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Myths and Legends of Ancient Greece and Rome PELOPS. / HERACLES (HERCULES). / BELLEROPHON. / THESEUS.; lines 8683-8725 confidence: medium
Many centuries after Theseus' death, by command of the oracle of Delphi, Cimon brings the remains of Theseus to Athens after the Persian war, and a temple is erected in his honor.
Theseus is called the great benefactor of Athens; by oracular command his remains are brought to the city and a temple is erected in his honor.
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Myths and Legends of Ancient Greece and Rome RETURN OF THE GREEKS FROM TROY. / PRONOUNCING INDEX. / A COMPLETE COURSE IN THE STUDY OF ENGLISH. / NOTES; lines 11638-11773 confidence: medium
After Perseus cuts off Medusa's head with Athene's help, Medusa's two sisters make a dirge-like song from the snakes of their hair; Athene imitates it on a reed and invents the flute.
Athene imitates a dirge-like sound from snake-haired figures on a reed and invents the flute.
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Myths and Legends of Ancient Greece and Rome RETURN OF THE GREEKS FROM TROY. / PRONOUNCING INDEX. / A COMPLETE COURSE IN THE STUDY OF ENGLISH. / NOTES; lines 11638-11773 confidence: high
Aristaeus is a rural divinity said to have taught mankind how to catch bees and use honey and wax.
Aristaeus teaches mankind bee-catching and the use of honey and wax.
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Myths and Legends of Ancient Greece and Rome RHEA (OPS). / DIVISION OF THE WORLD. / THEORIES AS TO THE ORIGIN OF MAN. / THIRD DYNASTY--OLYMPIAN DIVINITIES.; lines 1081-1171 confidence: medium
Amphion becomes king of Thebes, is linked with music and poetry, and uses a lyre given by Hermes to make stones move into the walls and towers of Thebes; Amphion is represented with a lyre and Zethus with a club.
Amphion's lyre causes huge stones to move and fit together as walls and towers for Thebes.
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Myths and Legends of Ancient Greece and Rome RHEA (OPS). / DIVISION OF THE WORLD. / THEORIES AS TO THE ORIGIN OF MAN. / THIRD DYNASTY--OLYMPIAN DIVINITIES.; lines 1081-1171 confidence: medium
Amphion becomes king of Thebes, is linked with music and poetry, and uses a lyre from Hermes to make stones move into walls and towers; Zethus is linked with archery, the chase, and a club in sculpture.
Amphion plays a lyre given by Hermes and stones move and fit together to form the walls and towers of Thebes.
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Myths and Legends of Ancient Greece and Rome SATURN. / RHEA (OPS). / DIVISION OF THE WORLD. / THEORIES AS TO THE ORIGIN OF MAN.; lines 746-830 confidence: medium
Gods and heroes tame and civilize primitive humans by teaching metalwork, house-building, and other useful arts.
Gods and heroes teach primitive humans metalwork, house-building, and other arts of civilization.
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Myths and Legends of Ancient Greece and Rome SATURN. / RHEA (OPS). / DIVISION OF THE WORLD. / THEORIES AS TO THE ORIGIN OF MAN.; lines 746-830 confidence: medium
Gods and heroes tame and civilize primitive humans by teaching metalwork, building houses, and useful arts.
Gods and heroes teach primitive humans metalworking, house-building, and other useful arts.
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Myths and Legends of Ancient Greece and Rome SATURN. / RHEA (OPS). / DIVISION OF THE WORLD. / THEORIES AS TO THE ORIGIN OF MAN.; lines 832-898 confidence: high
Prometheus loves the beings he has created and teaches them astronomy, mathematics, the alphabet, disease cures, and divination.
Prometheus improves the human condition by teaching astronomy, mathematics, writing, medicine, and divination.
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Myths and Legends of Ancient Greece and Rome SATURN. / RHEA (OPS). / DIVISION OF THE WORLD. / THEORIES AS TO THE ORIGIN OF MAN.; lines 832-898 confidence: high
Zeus chooses the heap of bones while seeing through the deception and, angered, refuses mortals the gift of fire.
After Zeus withholds fire, Prometheus steals sparks from the chariot of the sun and brings them to earth for humanity's progress and comfort.
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Myths and Legends of Ancient Greece and Rome SATURN. / RHEA (OPS). / DIVISION OF THE WORLD. / THEORIES AS TO THE ORIGIN OF MAN.; lines 832-898 confidence: high
Prometheus loves the beings he created and teaches them astronomy, mathematics, the alphabet, healing, and divination.
Prometheus teaches mankind astronomy, mathematics, writing, healing, and divination.
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Myths and Legends of Ancient Greece and Rome SATURN. / RHEA (OPS). / DIVISION OF THE WORLD. / THEORIES AS TO THE ORIGIN OF MAN.; lines 832-898 confidence: high
Zeus, pretending to be deceived but understanding the trick, chooses the bones and in anger refuses mortals the gift of fire.
Prometheus steals sparks from the sun chariot and brings them to earth for human progress and comfort after Zeus withholds fire.
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Myths and Legends of Ancient Greece and Rome THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE. / PELOPS. / HERACLES (HERCULES).; lines 7587-7685 confidence: medium
Heracles learns of a lion ravaging herds on Mount Cithaeron, ascends the mountain, kills it, and thereafter wears its hide and head.
Heracles kills a lion that is ravaging local herds and thereafter wears its hide and head as a covering and helmet.
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Myths and Legends of Ancient Greece and Rome THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE. / PELOPS. / HERACLES (HERCULES).; lines 7587-7685 confidence: medium
Heracles learns of the lion on Mount Cithaeron, ascends the mountain, kills it, and wears its hide and head as shoulder covering and helmet.
Heracles kills the lion terrorizing the neighborhood and thereafter wears its hide and head.
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Myths and Legends of Ancient Greece and Rome THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE. / PELOPS. / HERACLES (HERCULES).; lines 7687-7783 confidence: medium
Heracles meets the heralds of Erginus traveling to Thebes for the annual tribute of 100 oxen, mutilates them, and sends them back with ropes around their necks.
Heracles acts against tribute-collecting heralds and then defeats the army that comes to Thebes.
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Myths and Legends of Ancient Greece and Rome THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE. / PELOPS. / HERACLES (HERCULES).; lines 7687-7783 confidence: medium
The first task is to bring Eurystheus the skin of the Nemean lion, which ravages the area between Cleone and Nemea and has a hide invulnerable to mortal weapons.
The Nemean lion's hide cannot be pierced by mortal weapons, so Heracles defeats it by clubbing and strangling it, then wears its skin.
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Myths and Legends of Ancient Greece and Rome THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE. / PELOPS. / HERACLES (HERCULES).; lines 7785-7884 confidence: medium
Eurystheus orders Heracles to bring the Erymantian boar alive to Mycenae; the boar has laid waste the region and scourged the neighbourhood.
The boar devastates Erymantia and the Stymphalides destroy men and cattle; Heracles captures the boar and drives away or kills the birds.
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Myths and Legends of Ancient Greece and Rome THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE. / PELOPS. / HERACLES (HERCULES).; lines 7785-7884 confidence: medium
The sixth task is to chase away the Stymphalides, immense birds of prey also noted from the Argonauts legend; their wing-feathers are sharp as arrows and they destroy men and cattle near Lake Stymphalis.
Athena gives Heracles brazen clappers made by Hephaestus; using them enables him to defeat or drive off the destructive Stymphalides.
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Myths and Legends of Ancient Greece and Rome THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE. / PELOPS. / HERACLES (HERCULES).; lines 7886-7984 confidence: high
Heracles captures and tames the bull, rides it across the sea, gives it to Eurystheus, and after release it is later killed by Theseus at Marathon.
Heracles captures the mad Cretan bull, tames it, and rides it across the sea.
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Myths and Legends of Ancient Greece and Rome THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE. / PELOPS. / HERACLES (HERCULES).; lines 7886-7984 confidence: medium
The mares devour Abderus; Heracles performs funeral rites, builds a city named after him, delivers the mares to Eurystheus, and they are released on Mount Olympus.
Abderus is devoured by the mares; Heracles performs funeral rites and builds a city named after him.
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Myths and Legends of Ancient Greece and Rome THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE. / PELOPS. / HERACLES (HERCULES).; lines 7886-7984 confidence: high
An oracle says only Hesione's sacrifice can appease the gods; she is chained to a rock to be devoured by the monster when Heracles arrives.
Heracles finds Hesione chained for the monster, accepts Laomedon's reward offer, and slays the monster with his sword.
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Myths and Legends of Ancient Greece and Rome THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE. / PELOPS. / HERACLES (HERCULES).; lines 7886-7984 confidence: high
Heracles captures and tames the Cretan bull, rides it across the sea, delivers it to Eurystheus, and the released bull is eventually killed by Theseus at Marathon.
Heracles captures the destructive bull, tames the mares by feeding them Diomedes, and kills the marine monster threatening Hesione and Troy.
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Myths and Legends of Ancient Greece and Rome THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE. / PELOPS. / HERACLES (HERCULES).; lines 7886-7984 confidence: high
An oracle says only Hesione's sacrifice can appease the gods; when Heracles arrives she is chained to a rock to be devoured by the monster.
Hesione is chained to a rock for the marine monster, and Heracles kills the monster before it can devour her.
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Myths and Legends of Ancient Greece and Rome THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE. / PELOPS. / HERACLES (HERCULES).; lines 7986-8074 confidence: high
The tenth labour is the capture of Geryones' magnificent red cattle on Erythia; Geryones has three bodies and the herd is guarded by Eurytion and Orthrus.
Heracles repeatedly undertakes imposed dangerous labours to obtain guarded cattle and golden apples.
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Myths and Legends of Ancient Greece and Rome THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE. / PELOPS. / HERACLES (HERCULES).; lines 7986-8074 confidence: medium
At Mount Caucasus, Heracles shoots the eagle tormenting Prometheus; Prometheus tells him how to reach the far western region where Atlas supports the heavens near the Garden of the Hesperides and advises him to send Atlas for the apples.
Heracles shoots the eagle tormenting Prometheus, and Prometheus repays him with guidance toward the garden.
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Myths and Legends of Ancient Greece and Rome THE EPIGONI. / ALCMAEON AND THE NECKLACE. / THE HERACLIDAE. / THE SIEGE OF TROY.; lines 9869-9911 confidence: high
Aeneas, son of Aphrodite, escapes with his son and old father Anchises, carries Anchises from the city, reaches Mount Ida, flees to Italy, and becomes ancestral hero of the Roman people.
Aeneas, son of Aphrodite, escapes Troy with his son and father, flees to Italy, and becomes ancestral hero of the Roman people.
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Myths and Legends of Ancient Greece and Rome THE EPIGONI. / ALCMAEON AND THE NECKLACE. / THE HERACLIDAE. / THE SIEGE OF TROY.; lines 9869-9911 confidence: high
Aeneas, son of Aphrodite, escapes with his son and father Anchises, carries Anchises on his shoulders, goes to Mount Ida and then Italy, and becomes ancestor-hero of the Romans.
Aeneas, son of Aphrodite, escapes Troy with his son and father, carries Anchises, leaves for Italy, and becomes ancestral hero of the Roman people.
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Myths and Legends of Ancient Greece and Rome VENUS. / HELIOS (SOL). / EOS (AURORA). / PHOEBUS-APOLLO.; lines 2279-2363 confidence: medium
Apollo attacks and slays Python with arrows, freeing the land and people from their enemy.
Apollo kills the local monster, frees land and people, establishes the temple and oracle, and is linked with the founding of cities and colonies.
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Myths and Legends of Ancient Greece and Rome VENUS. / HELIOS (SOL). / EOS (AURORA). / PHOEBUS-APOLLO.; lines 2279-2363 confidence: high
The oracle is guarded by the huge serpent Python, a scourge of the neighborhood and terror of men and cattle.
Apollo kills the serpent Python guarding the oracle and thereby frees the surrounding land and people.
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Myths and Legends of Ancient Greece and Rome VENUS. / HELIOS (SOL). / EOS (AURORA). / PHOEBUS-APOLLO.; lines 2279-2363 confidence: medium
Apollo appears as a vigorous youth, reveals himself, and tells the sailors he brought them to Crissa to become his priests and serve in his temple.
The Delphic oracle is linked to temple service, lawgiving, colonization, city foundation, and the approval of enterprises.
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Myths and Legends of Ancient Greece and Rome VENUS. / HELIOS (SOL). / EOS (AURORA). / PHOEBUS-APOLLO.; lines 2441-2527 confidence: medium
Apollo helps build Troy's walls with his music; when he plays the lyre, huge stone blocks move by themselves and fit precisely into place.
Apollo's lyre music causes huge blocks of stone to move by themselves and fit into Troy's walls during construction.
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Myths and Legends of Ancient Greece and Rome VENUS. / HELIOS (SOL). / EOS (AURORA). / PHOEBUS-APOLLO.; lines 2529-2596 confidence: medium
Orpheus is introduced as the son of Apollo and Calliope, muse of epic poetry; he is a poet, teacher of Orphic mysteries, and musician with extraordinary genius.
Orpheus is a poet, teacher of religious mysteries, and musician whose lyre-song charms animals, stops torrents, and moves mountains and trees.
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Myths and Legends of Ancient Greece and Rome VESTALIA. / PART II.--LEGENDS. / CADMUS. / PERSEUS.; lines 6736-6832 confidence: medium
Perseus performs funeral rites for Acrisius, exchanges kingdoms with Megapenthes, founds Mycenae and Midea, and gives Medusa's head to Pallas-Athene, who places it on her shield.
Perseus founds Mycenae and Midea, is ancestor of Heracles through Alcmene, and receives heroic honours in multiple places.
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Myths and Legends of Ancient Greece and Rome VESTALIA. / PART II.--LEGENDS. / CADMUS. / PERSEUS.; lines 6834-6902 confidence: high
Daedalus is introduced as an Athenian architect, sculptor, and mechanician; his pupil Talus invents the saw and compass; Daedalus kills Talus, is condemned, and escapes to Crete, where Minos receives him.
Daedalus advances sculpture, builds the labyrinth, contrives wings, constructs public works, and makes beautiful artworks.
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Myths and Legends of Ancient Greece and Rome VESTALIA. / PART II.--LEGENDS. / CADMUS. / PERSEUS.; lines 6834-6902 confidence: high
Daedalus is introduced as an Athenian architect, sculptor, and mechanician who advances sculpture beyond earlier forms.
Daedalus introduces advanced sculpture, inventively constructs the labyrinth and wings, and later builds public works and art in Sicily.
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Myths and Legends of Ancient Greece and Rome VICTORIA. / HERMES (MERCURY). / MERCURY. / DIONYSUS (BACCHUS).; lines 3954-4041 confidence: high
During childhood rambles in woods and forests, Dionysus finds the vine, extracts an exhilarating beverage, and his companions respond to drinking it with excitement, shouting, singing, and dancing; crowds gather to taste it and worship him.
Dionysus discovers the vine and wine, decides to extend the boon to mankind, travels planting vines and teaching cultivation, and promotes sociable life.
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Myths and Legends of Ancient Greece and Rome VICTORIA. / HERMES (MERCURY). / MERCURY. / DIONYSUS (BACCHUS).; lines 3954-4041 confidence: medium
Seeing the effect of wine, Dionysus resolves to extend the boon to mankind; he gathers followers and travels, planting the vine and teaching its cultivation wherever he goes.
Dionysus and his followers set out on travels, make a triumphal progress through eastern lands, conquer, found cities, establish civilized life, and later return to Greece.
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Myths and Legends of Ancient Greece and Rome VICTORIA. / HERMES (MERCURY). / MERCURY. / DIONYSUS (BACCHUS).; lines 3954-4041 confidence: high
Dionysus roams woods with companions, finds the vine, extracts an exhilarating beverage, and sets out with followers to plant and teach vine cultivation.
Dionysus discovers the vine, learns to make wine, teaches vine cultivation, founds cities, and establishes more civilized and sociable life.
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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: high
A city reports attacks by two demons or giants named Yjuj and Mjuj, glossed as Gog and Magog; Sikander orders a massive barrier that they cannot scale.
Yjuj and Mjuj are devouring night assailants; Sikander protects the inhabitants by constructing a great barrier they cannot scale.
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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 FIRDUSI / INTRODUCTION / THE SHH NMEH / KAIMERS; lines 660-735 confidence: high
Kaimers is named as the first person in Persia to establish a code of laws and act as monarch; he dwelt among mountains and wore skins of beasts.
Kaimers is explicitly presented as the first Persian lawgiver and monarch, rules for thirty years, and is surrounded by obedient animals.
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Persian Literature, Volume 1 HSHENG / TAHMERS / JEMSHD / MIRTS-TZ, AND HIS SON ZOHK; lines 902-1028 confidence: medium
Ibls directs the royal kitchen, is described as inventor of cooking, and delights Zohk with varied dishes of birds, four-footed animals, and an egg.
The passage explicitly says Ibls was the original inventor of the cooking art and that his dishes increased his favor with Zohk.
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Persian Literature, Volume 1 INTRODUCTION / THE SHH NMEH / KAIMERS / HSHENG; lines 738-780 confidence: high
Hsheng is recorded as first bringing fire out from stone, founding the religion of the Fire-worshippers, and calling the flame the Light of the Divinity.
Hsheng is credited with discovering fire and introducing or teaching blacksmithing, irrigation, furs, bread-making, cookery, laws, and cultivation to humanity.
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Persian Literature, Volume 1 INVASION OF IRN BY AFRSIYB / THE RETURN OF KAI-KS / STORY OF SOHRB / THE STORY OF SAIWUSH; lines 8269-8388 confidence: medium
Ts and Gdarz trade lineage insults. Gdarz says he is proud of kinship with Kavah the blacksmith, who tore up the name-roll of the fiend Zohk, freed Persians from devouring serpents, raised the banner, and brought about the prosperous rule of Feridn.
Gdarz praises Kavah the blacksmith for tearing up the name-roll of the fiend Zohk, freeing Persians from devouring serpents, raising a banner, and enabling Feridn's virtuous rule.
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Persian Literature, Volume 1 JEMSHD / MIRTS-TZ, AND HIS SON ZOHK / KAVAH, THE BLACKSMITH / FERIDN; lines 1789-1865 confidence: medium
"The work of heaven performing, Feridn / First purified the world from sin and crime" and gained fame "By justice / And generosity."
The passage states that Feridun performs the work of heaven, purifies the world from sin and crime, and gains fame through justice and generosity.
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Persian Literature, Volume 1 KAI-KS / THE SEVEN LABORS OF RUSTEM / INVASION OF IRN BY AFRSIYB / THE RETURN OF KAI-KS; lines 4912-5017 confidence: medium
Rustem is undaunted by the enemy's numbers, names Rakush, his armor, battle-axe, and seven companions, and pledges loyalty to his royal master with red wine of Zbul.
Rustem pledges loyalty to his royal master and acts as the decisive warrior against Afrsiyb's forces.
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Persian Literature, Volume 1 KAIMERS / HSHENG / TAHMERS / JEMSHD; lines 817-899 confidence: high
Jemshd is described as learned and wise; armor and fine garments are made in his time; lands near streams are settled and cultivated; all people labor.
Jemshd is linked to learning, wisdom, armor, textiles, agriculture, architecture, and vessels.
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Persian Literature, Volume 1 KAIMERS / HSHENG / TAHMERS / JEMSHD; lines 817-899 confidence: medium
Jemshd commands Demons to build a splendid palace and teaches them to mix water and clay into bricks for walls, towers, balconies, and roofs.
Jemshd commands Demons to construct a palace and uses them to lift his throne.
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Persian Literature, Volume 1 LOHURSP / GUSHTSP, AND THE FAITH OF ZERDUSHT / THE HEFT-KHAN OF ISFENDIYR / CAPTURE OF THE BRAZEN FORTRESS; lines 12590-12679 confidence: medium
"by the power of my sword" he diffused "the faith of the fire-worshipper," described as "derived from Heaven itself."
Isfendiyr says he diffused the fire-worshipper faith throughout the world by his sword and calls that faith derived from Heaven.
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Persian Literature, Volume 1 MINCHIHR / ZL, THE SON OF SM / THE DREAM OF SM / RDBEH; lines 2812-2927 confidence: high
Sm claims long service and says he destroyed a mighty monster whose jaws depopulated half the land and left the country without living inhabitants.
Sm describes a monstrous being whose devouring jaws depopulate the land; he kills it with arrows and a battle-axe, after which the world regains peace and comfort.
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Persian Literature, Volume 1 TAHMERS / JEMSHD / MIRTS-TZ, AND HIS SON ZOHK / KAVAH, THE BLACKSMITH; lines 1633-1743 confidence: medium
Kavah is a strong and brave blacksmith; on the day two children are to be killed to feed the serpents, he asks why his children's brains are given as serpent-food, and the king releases his sons.
Kavah, a blacksmith, challenges the king, tears the register, raises his apron as a banner, and gathers the people against tyranny.
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Persian Literature, Volume 1 THE DEATH OF AFRSIYB / THE DEATH OF KAI-KHOSRU / LOHURSP / GUSHTSP, AND THE FAITH OF ZERDUSHT; lines 11325-11442 confidence: medium
Gushtsp crowns Isfendiyr successor and urges conquest; Zerdusht recommends subduing kingdoms to spread the new religion; Isfendiyr invades Rm and other countries and establishes the religion of the fire-worshippers.
Isfendiyr's campaigns are explicitly recommended for diffusing Zerdusht's religion, enlightening the world, and spreading the Zendavesta.
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Persian Literature, Volume 1 THE RETURN OF KAI-KS / STORY OF SOHRB / THE STORY OF SAIWUSH / KAI-KHOSRU; lines 9011-9097 confidence: medium
Rustem attacks Kafr, king of Bidd, described as a cannibal who eats human flesh and especially beautiful young women; Rustem kills him, gives his body to dogs, and razes the castle.
Rustem kills Kafr, described as a cannibal monster, and razes his castle.
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Persian Literature, Volume 1 THE RETURN OF KAI-KS / STORY OF SOHRB / THE STORY OF SAIWUSH / KAI-KHOSRU; lines 9011-9097 confidence: high
Gdarz asks Rustem for succor after three of his sons are harmed; Rustem advances, liberates his friends, duels Pladwund with clubs, is stunned by a blow, and prays for success.
Rustem is presented as protector of all, states that Kai-khosru's reign depends on his defense, and receives royal honors from Kai-khosru.
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Persian Literature, Volume 1 THE SEVEN LABORS OF RUSTEM / INVASION OF IRN BY AFRSIYB / THE RETURN OF KAI-KS / STORY OF SOHRB; lines 5780-5872 confidence: medium
The written appeal praises Rustem, says Tartar hordes invade Persia under a youthful champion, names Hujr as vanquished, recalls Rustem's slaying of the Demon-king in Mzindern, and asks him to aid the distressed king.
The appeal recalls that Rustem slew the Demon-king in Mzindern as evidence that no other arm can match the new enemy's might.
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Persian Literature, Volume 1 THE SHH NMEH / KAIMERS / HSHENG / TAHMERS; lines 783-814 confidence: high
Tahmers is called Dw-bund, or the Binder of Demons, and assembles wise men to deliberate on what would benefit the people of God.
Tahmers gathers wise men for public benefit; his days are associated with textile production, taming animals, and receiving instruction in reading and writing.
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The Persian Literature, Volume 2, The Gulistan XCIII / XCVIII / CVIII / CXIII; lines 4804-4835 confidence: medium
Jemshid is said to be the first to put edging around his garment and a ring on his finger; when asked about ornament on the left hand, he says the right hand's being right is ornament enough.
Jemshid is described as the first to place a ring on his finger, and both Jemshid and a holy man give explanations for left-hand ornament or ring-wearing.
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The Shahnama of Firdausi, Vol. I ARGUMENT / GAIUMART 119 / HE REIGNED FORTY YEARS / ARGUMENT; lines 5705-5737 confidence: high
The argument says Hushang succeeds his grandfather Gaiumart as Shah, is a great culture-hero, invents arts such as metalworking, irrigation, and agriculture, introduces domestic animals, discovers fire, institutes its worship, and founds Sada.
The passage explicitly calls Hushang a great culture-hero and credits him with inventions and institutions including metalworking, irrigation, agriculture, domestic animals, fire, and Sada.
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The Shahnama of Firdausi, Vol. I ARGUMENT / GARSHASP 373 / GARSHASP 377 / GARSHASP 379; lines 17828-17934 confidence: high
The herdsman warns Rustam not to take another's charger, names the colt Rakhsh, calls him good as water and bright as fire, says he is called Rustam's Rakhsh, and says no one can master him.
Rakhsh is already called Rustam's, no one has mastered him, and Rustam alone captures, tests, and rides him before undertaking action.
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The Shahnama of Firdausi, Vol. I ARGUMENT / GARSHASP 373 / GARSHASP 377 / GARSHASP 379; lines 17828-17934 confidence: medium
Rustam asks the Dragon's price; the herd says that if he is Rustam, he should redress Iran on Rakhsh's back, with Iran's broad champaign as the price, and right the world.
Rakhsh's price is not stated as ordinary payment; the herd says Rustam should redress Iran on his back and right the world.
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The Shahnama of Firdausi, Vol. I ARGUMENT / HUSH AN G 123 / ARGUMENT / TAHMURAS 127; lines 5903-5965 confidence: high
The bound and stricken captives say, 'Destroy us not' and offer to teach 'A new and fruitful art'; Tahmuras grants quarter to learn their secret.
Tahmuras' victory over supernatural foes results in the acquisition of writing systems and the ability to delineate sounds.
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The Shahnama of Firdausi, Vol. I ARGUMENT / ISO THE SHAHNAMA OF FIRDAUSI / HIS REIGN WAS FIVE HUNDRED YEARS / ARGUMENT; lines 7907-7989 confidence: medium
The note describes Vedic Trita Aptya as a semi-divine healer and Traitana as a giant-slayer; it says their exploits became confused, including Trita's struggle with a storm-fiend for the waters and Traitana's healing gift.
Trita, Thrita, Traitana, Thraetaona, and Keresaspa are connected in the note with healing, monster-slaying, or heroic protection.
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The Shahnama of Firdausi, Vol. I ARGUMENT / ISO THE SHAHNAMA OF FIRDAUSI / HIS REIGN WAS FIVE HUNDRED YEARS / ARGUMENT; lines 7992-8111 confidence: medium
Keresaspa says he dragged Gandarep from the sea, fought him nine days and nights, bound and slew him, and also slew huge highwaymen whose bodies were cosmically large and shattered hills when they fell.
Keresaspa slays Gandarep after a prolonged sea conflict, defeats giant highwaymen, withstands demonic wind, and later kills Zahhak.
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The Shahnama of Firdausi, Vol. I ARGUMENT / ISO THE SHAHNAMA OF FIRDAUSI / HIS REIGN WAS FIVE HUNDRED YEARS / ARGUMENT; lines 8113-8281 confidence: medium
Faridun's rule is described as removing grief and labour and avoiding evil for five centuries, followed by a moral warning that the world is no one's property.
Faridun is said to remove grief and labour, avoid evil, survey the world, mark injustices and wasted lands, restrain evil hands, and adorn the world like Paradise.
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The Shahnama of Firdausi, Vol. I ARGUMENT / TAHMURAS 127 / HE REIGNED SEVEN HUNDRED YEARS / ARGUMENT; lines 5967-6070 confidence: high
Jamshid succeeds Tahmuras as Shah, is called the greatest culture-hero, continues earlier work, adds refinements, divides mankind into four classes, travels the world, first crosses the sea in ships, gains dominion of the air, and grows closer to God.
The passage explicitly calls Jamshid a culture-hero and attributes to him refinements, class division, world travel, ships, air dominion, and civilizational achievements.
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The Shahnama of Firdausi, Vol. I ARGUMENT / TAHMURAS 127 / HE REIGNED SEVEN HUNDRED YEARS / ARGUMENT; lines 6072-6219 confidence: high
Jamshid makes iron into arms and armour and teaches the making of textiles from silk, hair, cotton, and related materials.
Jamshid institutes arms, textiles, castes, construction, mineral extraction, perfumes, medicine, ship travel, and knowledge of properties.
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The Shahnama of Firdausi, Vol. I ARGUMENT / TAHMURAS 127 / HE REIGNED SEVEN HUNDRED YEARS / ARGUMENT; lines 6221-6253 confidence: medium
Jamshid says the world is his, no king like him has sat on the royal throne, he decked the world with excellence, fashioned earth to his will, and provides human comfort.
Jamshid claims to have discovered the world's properties, fashioned the earth, provided food and comfort, and used leechcraft to stay disease and death.
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The Shahnama of Firdausi, Vol. I ERRATA / ERRATA / CHAPTER I / LAND AND PEOPLE; lines 703-795 confidence: medium
The serpent-fiend is combated because its bite brings fever, disease, and death; the divine physician and divine hero appear as Trita with Traitana and later merge in Iranian legend.
The serpent-fiend's bite brings fever, disease, and death; the divine physician appears side by side with the divine hero as Trita with Traitana.
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The Shahnama of Firdausi, Vol. I FA RID UN 199 / FARIDIJN 205 / FAR1DUN 219 / ARGUMENT; lines 11065-11158 confidence: medium
The note says a famous feat of Keresaspa appears as Sam son of Nariman’s slaying of the dragon of the Kashaf; the legend is localized near Tus, the dragon may typify periodical floods, and Sam’s mace reproduces Keresaspa’s bludgeon-bearing feature.
The note identifies Sam’s slaying of the dragon of the Kashaf as related to Keresaspa’s earlier feat and mentions the mace/bludgeon-bearing feature.
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The Shahnama of Firdausi, Vol. I FAR1DUN 219 / ARGUMENT / M1NUCHIHR 243 / MINIJCHIHR 253; lines 13118-13296 confidence: high
The astrologers search the stars, say opposites have combined favorably, predict that Zal and Mihrab's daughter will be a glorious pair, and foretell a mighty son who will defeat evildoers, benefit Iran, and gain fame.
The astrologers predict that the son of the pair will overcome evildoers, benefit Iran, bring woe to Turan, and shut the door of war and mischief.
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The Shahnama of Firdausi, Vol. I FAR1DUN 219 / ARGUMENT / M1NUCHIHR 243 / MINIJCHIHR 253; lines 13888-14063 confidence: high
Sam says a dragon haunted the Kashaf, stretched from city to city and hill to hill, filled hearts with panic, cleared sky of birds and earth of beasts, scorched vultures, burned the earth with venom, and dragged crocodiles and eagles from water and air.
Sam recounts a dragon that terrorized Kashaf and destroyed creatures, then describes arming himself in God's name and shooting arrows into the dragon's mouth.
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The Shahnama of Firdausi, Vol. I FAR1DUN 219 / ARGUMENT / M1NUCHIHR 243 / MINIJCHIHR 253; lines 14065-14234 confidence: high
Sam recounts shooting a third shaft into the dragon’s jaws, then using his ox-head mace and steed to smash the dragon’s head; venom pours out and the dragon does not rise.
Sam defeats the dragon by arrow and mace, after which the people bless him because the dragon had been a fearful bane.
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The Shahnama of Firdausi, Vol. I GAIUMART 119 / HE REIGNED FORTY YEARS / ARGUMENT / HUSH AN G 123; lines 5740-5829 confidence: high
Hushang first works minerals, extracts iron, invents smithing, makes axes, saws, and mattocks, introduces irrigation and agriculture, and is credited with showing fire within stone; the passage also notes earlier fruit-eating, leaf-clothing, and Gaiumart’s worship of God.
Hushang is credited with the first mineral work, iron extraction, smithing, toolmaking, irrigation, agriculture, animal domestication, and clothing from skins.
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The Shahnama of Firdausi, Vol. I HE REIGNED FORTY YEARS / ARGUMENT / HUSH AN G 123 / ARGUMENT; lines 5831-5900 confidence: high
Argument: Tahmuras, son of Hushang, continues his father’s culture-hero work, domesticates animals, invents weaving, conquers and enslaves Ahriman, defeats the divs, and spares them if they teach writing.
The passage explicitly calls Tahmuras a culture-hero and credits him with domestication, weaving, clothing, animal training, and turning hidden properties to use.
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The Shahnama of Firdausi, Vol. I HE REIGNED FORTY YEARS / ARGUMENT / HUSH AN G 123 / ARGUMENT; lines 5831-5900 confidence: medium
Tahmuras chooses swift quadrupeds, feeds them barley, grass, and hay, selects jackal and cheetah from hill and plain, and teaches them obedience.
Tahmuras tells people to praise the maker of the world who made humans to rule the beasts, after the narrative describes animal training and domestication.
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The Shahnama of Firdausi, Vol. I HE REIGNED SEVEN HUNDRED YEARS / ARGUMENT / JAMSHID 135 / JAMSH1D 137; lines 6360-6455 confidence: medium
The passage says people formerly did not kill to eat but lived on vegetable produce; Ahriman designs animal slaughter for food, serves bird and beast, feeds the king blood, and first serves yelk.
The passage contrasts an earlier vegetable diet with Ahriman's design to slaughter animals for food and serve bird, beast, blood, and rich meat dishes to Zahhak.
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The Shahnama of Firdausi, Vol. I JAMSH1D 137 / JAMSHID 139 / HE REIGNED A THOUSAND YEARS / ARGUMENT; lines 6555-6652 confidence: high
Zahhak’s accession makes evil triumphant; he practices black arts, idolatry, and human sacrifice; dreams of Faridun; fails to capture him; the people revolt at Kawa’s instigation; Zahhak is taken prisoner.
Faridun is named as Zahhak’s destined conqueror; the people revolt to him, and Zahhak is taken prisoner.
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The Shahnama of Firdausi, Vol. I JAMSH1D 137 / JAMSHID 139 / HE REIGNED A THOUSAND YEARS / ARGUMENT; lines 6555-6652 confidence: medium
Zahhak’s accession makes evil triumphant; he practices black arts, idolatry, and human sacrifice; dreams of Faridun; fails to capture him; the people revolt at Kawa’s instigation; Zahhak is taken prisoner.
Kawa the smith instigates a popular revolt to Faridun against Zahhak.
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The Shahnama of Firdausi, Vol. I JAMSH1D 137 / JAMSHID 139 / HE REIGNED A THOUSAND YEARS / ARGUMENT; lines 6738-6865 confidence: medium
Abtin is summarized as a Persian landowner or thane in the Alburz range, descended from Jamshid, who began war against Zahhak, took refuge in Ghilan, received ships and provisions, and voyaged on the Caspian to the Scythian king’s court.
Faridun is born during resistance to Zahhak, and his birth is heralded by many prodigies; Abtin’s claimed descent from Jamshid supplies a royal lineage context.
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The Shahnama of Firdausi, Vol. I JAMSHID 139 / HE REIGNED A THOUSAND YEARS / ARGUMENT / ISO THE SHAHNAMA OF FIRDAUSI; lines 6959-7116 confidence: medium
Zirak says Zahhak will slay the youth's father and the cow Birmaya, causing the son to take vengeance with an ox-head mace.
The named cow Birmaya is called the young atheling's nurse, and Faridun is fed for three years with her milk while in hiding.
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The Shahnama of Firdausi, Vol. I JAMSHID 139 / HE REIGNED A THOUSAND YEARS / ARGUMENT / ISO THE SHAHNAMA OF FIRDAUSI; lines 7726-7874 confidence: high
Leading wealthy citizens bring offerings and accept Faridun; he prays, thanks God, claims the realm, and says God sent him from Mount Alburz by Grace to free the world from the Dragon's bane.
Faridun states that God sent him from Mount Alburz to free the world from the Dragon's bane, and the later confinement is said to cleanse the earth from Zahhak's abominations.
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The Shahnama of Firdausi, Vol. I JAMSHID 139 / HE REIGNED A THOUSAND YEARS / ARGUMENT / ISO THE SHAHNAMA OF FIRDAUSI; lines 7876-7904 confidence: medium
The passage links greatness with justice and beneficence, exhorts the reader to be a Faridiin therein, and says he first cleansed the world from iniquity through godlike travail.
Faridiin is praised for justice and beneficence, cleanses the world from iniquity, and removes the power of miscreants.
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The Shahnama of Firdausi, Vol. I LAND AND PEOPLE / CHAPTER II / POET AND POEM / SATIRE ON SULTAN MAHMUD.; lines 3283-3366 confidence: low
“Like the Bible it preserved in a literary form all that survived in the traditions of a race,” grouped around lines of demigods or heroes.
The passage says the preserved traditions were grouped around and told in connection with a line or lines of demigods or heroes.
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The Shahnama of Firdausi, Vol. I THE SHAHNAMA / SECT. PAGK / CONTENTS / SECT. PAGE; lines 214-284 confidence: high
“The Accession of Hushang and his civilising Arts”
Hushang is associated with civilising arts and the Sada feast, while Tahmuras is associated with inventing new arts.
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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: high
The verse section says ancient legendary tradition made Gaiumart the inventor of crown and throne and a Shah; order, grace, and lustre came to earth when Sol was dominant in Aries; Gaiumart first dwelt on a mountain, his troop wore leopard-skins, and the arts of life began under him.
Under Gaiumart, the arts of life begin while food and dress are still undeveloped.
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The Shahnama of Firdausi, Vol. I U2 THE SHAHNAMA OF FIRDAUSI / THE PRELUDE 113 / THE BEGINNING OF THE HISTORY / ARGUMENT; lines 5438-5480 confidence: medium
The poet tells the history of the first ten Shahs, the world's progress 'from barbarism to culture,' inventions of arts and sciences, and Grace departing through degeneracy.
The argument describes the first Shahs' history as the world's progress from barbarism to culture and the invention of arts and sciences.
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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
Afrasiyab equips troops and marches; Kaiis marches from Barbar to Arabia with a host; battle fills the world with noise and blood, and Rustam’s central charge breaks the foe.
Rustam breaks the enemy in battle and is later named paladin of paladins as the author of Kaiis’s weal.
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The Shahnama of Firdausi, Vol. II KA1 KAUS 75 / PAET II / ARGUMENT / VOL. II. F; lines 4396-4544 confidence: medium
The monarch of Barbar prepares for war; dust hides elephants; the hosts meet like waves; Gudarz takes his mace and, with a thousand warriors, breaks the enemy center; the Shah charges behind him.
Kai Kaus defeats Barbar, receives the elders' submission and tribute, and teaches them new laws and ways before moving onward.
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The Shahnama of Firdausi, Vol. II KAI KUBAD 15 / KAI KUBAD 17 / KAI KUBAD 19 / KAI KUBAD 21; lines 1422-1527 confidence: medium
Kai Kubad gathers troops, inspects everywhere, roves for ten years, administers justice publicly and privately, and builds many cities.
After his accession and justice speech, Kai Kubad inspects the realm for ten years, administers justice publicly and privately, and builds many cities.
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The Shahnama of Firdausi, Vol. II KAI KUBAD 19 / KAI KUBAD 21 / KAI KUBAD 23 / ARGUMENT; lines 1606-1662 confidence: medium
The note says Kai Kaus appears in the Vedas as Kavya Ushana, Ushana son of Kavi, and attributes to him the installation of Agni as high-priest of mankind, the leading of heavenly cows or clouds, and the making of the iron club with which Indra slew Vritra.
The Vedic summary attributes to Kavya Ushana the installation of Agni as high-priest, the leading of heavenly cows, and the making of Indra's weapon.
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The Shahnama of Firdausi, Vol. II NOTE 9 / ERRATA / HE REIGNED ONE HUNDRED YEARS / ARGUMENT; lines 918-1001 confidence: medium
Argument: Kai Kubad ascends the throne, defeats the Turanians; Rustam distinguishes himself and nearly takes Afrasiyab prisoner; Pashang sues for peace; Kai Kubad rewards his supporters, makes Istakhr his capital, dies, and appoints Kai Kaus.
The argument says Rustam greatly distinguishes himself in his first campaign and nearly takes Afrasiyab prisoner; the narrative then places Rustam at the head of the van.
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The Shahnama of Firdausi, Vol. II PAET III / SUHRAB / ARGUMENT / VOL. II. I; lines 7076-7204 confidence: medium
All agree Giv should go to Rustam at Zabul, say the throne of empire is in danger, and summon him to war because the Iranians look to him for shelter; a scribe is present because the case is urgent.
The council sends Giv to summon Rustam because the throne of empire is in danger and the Iranians look to Rustam for shelter.
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The Shahnama of Firdausi, Vol. II PAET I / THE WAR WITH MAZANDARAN. / ARGUMENT / KA1 KAUS 29; lines 2398-2418 confidence: medium
Zal tells Rustam to saddle Rakhsh and seek vengeance with the world-allotting sword; he says God made Rustam for this time, notes his own great age, and says Rustam will gain renown and save the Shah.
Zal states that God made Rustam for the present time of danger and that Rustam is fitted for the labor.
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The Shahnama of Firdausi, Vol. II PAET II / ARGUMENT / VOL. II. F / KAI KAOS 87; lines 4810-4991 confidence: high
The people lament Iran as desolate, a lair of beasts and dragons, and say that one fed on leopards' milk will succour them; they propose dispatching a sage to Rustam.
The people call for Rustam; he vows to see to Kai Kaus and purge Iran of the Turkman, gathers troops from several regions, and leads the army forth.
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The Shahnama of Firdausi, Vol. II SECT. / PART II. THE DOINGS OF KAI KAIJS IN THE LAND OF BAR- / SECT. PACK / SECT. PAGE; lines 300-386 confidence: low
Afrasiyab bestows a province on Siyawush; Siyawush builds Gang-dizh, discourses with Piran about the future, and builds Siyawushgird; Piran is sent into the provinces and visits Siyawushgird.
Two headings say that Siyawush built Gang-dizh and Siyawushgird.
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The Shahnama of Firdausi, Vol. II SUHRAB / ARGUMENT / VOL. II. I / KA1 KAUS 139; lines 7207-7382 confidence: medium
The letter praises Rustam's strength, past victories in Mazandaran and Hamavaran, and role as Iran's shelter; it says none but him can confront the dangerous warrior reported by Gazhdaham.
Rustam is praised as the shelter of Iran, the one whose past deeds saved the realm and whose presence alone can meet the new threat.
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The Shahnama of Firdausi, Vol. II SUHRAB / ARGUMENT / VOL. II. I / KA1 KAUS 139; lines 7384-7546 confidence: medium
The warrior-nobles, including Giv, Gudarz, Bahram, Ruhham, and Gurgin, recall that when divs bound Kaus and the Iranians in Mazandaran, Rustam endured hardship, defeated the divs, and set the Shah on the throne.
The nobles recall Rustam rescuing Kaus and the Iranians from the divs in Mazandaran and from captivity in Hamavaran, restoring the king to his throne.
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The Shahnama of Firdausi, Vol. II V. 573 / VOL. II. / VOL. II. R / VOL. II. S; lines 14078-14248 confidence: high
The party finds a cultivated site: mountains on one side, sea on another, and on a third a secluded hunting-ground full of trees and rivulets, a place that would make an old heart young.
Siyawush chooses a fertile and pleasant site and declares that he will build a spacious city with palace, hall, and pleasure-grounds; the narrator identifies Gang-dizh as the city he built.
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The Shahnama of Firdausi, Vol. II V. 573 / VOL. II. / VOL. II. R / VOL. II. S; lines 14575-14760 confidence: medium
Afrasiyab rejoices that his 'Bough of promise' is bearing, sends Garsiwaz to Siyawushgird, describes Siyawush as having left his former throne and built a spring-like city from a thorn-field, and orders gifts and honors for Siyawush and Farangis.
Afrasiyab says Siyawush erected a spring-like city where there had been a field of thorns and built a lofty dwelling-place for Farangis.
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celtic irish
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Gods and Fighting Men BOOK ELEVEN: OISIN AND PATRICK. / CHAPTER I. OISIN'S STORY / CHAPTER II. OISIN IN PATRICK'S HOUSE / CHAPTER III. THE ARGUMENTS; lines 15072-15088 confidence: medium
"Finn left no one in pain or in danger without freeing him by silver or gold, or by fighting till he got the victory."
Finn is described as freeing anyone in pain or danger by silver, gold, or victorious fighting.
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Gods and Fighting Men BOOK FIVE: THE FATE OF THE CHILDREN OF LIR / PART TWO: THE FIANNA. / BOOK ONE: FINN, SON OF CUMHAL. / CHAPTER I. THE COMING OF FINN; lines 5888-5976 confidence: high
At the feast, the King of Ireland offers rightful inheritance to anyone who can keep Teamhair safe until daybreak from Aillen's burning.
Finn keeps Teamhair from destruction, presents proof of Aillen's defeat, and is awarded the headship of the Fianna.
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Gods and Fighting Men BOOK FIVE: THE FATE OF THE CHILDREN OF LIR / PART TWO: THE FIANNA. / BOOK ONE: FINN, SON OF CUMHAL. / CHAPTER I. THE COMING OF FINN; lines 5978-5995 confidence: medium
Finn is described as a king, seer, poet, Druid, knowledgeable man, and sweet-sounding speaker to his people.
Finn combines royal status, wisdom roles, poetic and druidic knowledge, exemplary fighting ability, justice, generosity, and loyalty.
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Gods and Fighting Men BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH / CHAPTER II. THE SONS OF TUIREANN / CHAPTER III. THE GREAT BATTLE OF MAGH TUIREADH; lines 2206-2301 confidence: medium
While the Dagda is away, Lugh gathers Druids, smiths, physicians, law-makers, and chariot-drivers of Ireland to make battle plans.
Lugh calls together different skilled groups and asks each what power they can bring to the battle.
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Gods and Fighting Men BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH / CHAPTER II. THE SONS OF TUIREANN / CHAPTER III. THE GREAT BATTLE OF MAGH TUIREADH; lines 2303-2409 confidence: medium
Goibniu tells Lugh he will replace broken swords and lost spear-points, and that his spear-points never miss and kill those they touch.
Lugh organizes named craft and healing specialists whose arts keep the army armed and restored.
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Gods and Fighting Men BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH / CHAPTER II. THE SONS OF TUIREANN / CHAPTER III. THE GREAT BATTLE OF MAGH TUIREADH; lines 2411-2509 confidence: medium
Lugh breaks away from those guarding him, rushes to the front, urges the men of Ireland to fight rather than remain in bonds and tribute, and sings a song of courage.
Lugh breaks into the battle, urges the men of Ireland to fight rather than live under bonds and tribute, and defeats Balor.
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Gods and Fighting Men BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH / CHAPTER II. THE SONS OF TUIREANN / CHAPTER III. THE GREAT BATTLE OF MAGH TUIREADH; lines 2411-2509 confidence: high
After the Fomor are driven to the sea, Lugh finds Bres unguarded; Bres asks to be spared by promising that cows will not go dry and that corn will be harvested every quarter, but Maeltine rejects these offers.
Bres seeks mercy through promises about cattle and corn, then gives instructions on ploughing, sowing, and reaping; Lugh accepts and frees him.
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Gods and Fighting Men BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH / CHAPTER II. THE SONS OF TUIREANN / CHAPTER III. THE GREAT BATTLE OF MAGH TUIREADH; lines 2511-2568 confidence: medium
Lugh buries Taillte in Midhe, raises a mound, and orders fires, keening, games, and sports each summer in her honor; the place is named Taillten.
Lugh buries Taillte, raises a mound, and orders fires, keening, games, and sports every summer in her honor at the place named Taillten.
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Gods and Fighting Men CHAPTER I. BIRTH OF DIARMUID / CHAPTER II. HOW DIARMUID GOT HIS LOVE-SPOT / CHAPTER III. THE DAUGHTER OF KING UNDER-WAVE / CHAPTER IV. THE HARD SERVANT; lines 10963-11051 confidence: medium
Two armed sons of the King of the Eastern World approach Finn and seek his service. Feradach, the Very Brave, says he can make a ship with three blows of an axe on a sling-stick. The other says he can track a teal over ridges and furrows and can do the same on sea as on land.
Feradach claims he can produce a ship with three blows of an axe on a sling-stick and then fills the bay and harbour with ships and fast boats.
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Gods and Fighting Men CHAPTER I. BIRTH OF DIARMUID / CHAPTER II. HOW DIARMUID GOT HIS LOVE-SPOT / CHAPTER III. THE DAUGHTER OF KING UNDER-WAVE / CHAPTER IV. THE HARD SERVANT; lines 11053-11154 confidence: medium
Fergus of the True Lips rebukes Diarmuid and reminds him that he was reared and taught by Manannan in the Land of Promise and by Angus Og.
Fergus explicitly ties Diarmuid's expected feat to his upbringing with Manannan and Angus Og, and Diarmuid uses Manannan's staves of power to cross the obstacle.
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Gods and Fighting Men CHAPTER I. BIRTH OF DIARMUID / CHAPTER II. HOW DIARMUID GOT HIS LOVE-SPOT / CHAPTER III. THE DAUGHTER OF KING UNDER-WAVE / CHAPTER IV. THE HARD SERVANT; lines 11156-11258 confidence: high
At a gathering, a woman-messenger reports ships, boats, and armies robbing the country; the King of Sorcha says this is the High King of Greece, who wants to put the entire world under him.
Finn pledges protection over Sorcha and defeats the invading High King of Greece, who is described as seeking to put the whole world under him.
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Gods and Fighting Men CHAPTER I. THE FIGHT WITH THE FIRBOLGS / CHAPTER II. THE REIGN OF BRES / BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH; lines 1089-1182 confidence: high
The door-keeper requires an art for entry; Lugh names arts including carpenter, smith, champion, harper, poet, tale-teller, magician, physician, cup-bearer, and brass-worker, but each is refused because the household already has one.
Lugh gains entry by showing he combines many valued crafts and powers in one person and may help free the country from oppression.
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Gods and Fighting Men CHAPTER I. THE FIGHT WITH THE FIRBOLGS / CHAPTER II. THE REIGN OF BRES / BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH; lines 1089-1182 confidence: high
The door-keeper says no one without an art enters Teamhair. Lugh names arts including carpenter, smith, champion, harper, poet, magician, physician, cup-bearer, and worker in brass; he then asks if any one man can do them all, and is reported as the Ildnach, the Master of all Arts.
Lugh is refused entry unless he has an art, claims many arts, is called the Master of all Arts, wins at chess, overmatches Ogma’s stone challenge, and displays powerful harp-playing.
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Gods and Fighting Men CHAPTER I. THE FIGHT WITH THE FIRBOLGS / CHAPTER II. THE REIGN OF BRES / BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH; lines 1089-1182 confidence: medium
Nuada thinks Lugh’s help may free the country from Fomor taxes and tyranny, comes down from the throne, and puts Lugh on it for thirteen days so all may listen to his advice.
Nuada recognizes that Lugh may help free the country from Fomor taxes and tyranny and places him on the throne for thirteen days to give advice.
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Gods and Fighting Men CHAPTER I. THE FIGHT WITH THE FIRBOLGS / CHAPTER II. THE REIGN OF BRES / BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH; lines 1184-1265 confidence: medium
After Lugh comes to Teamhair and decides to join his father’s people against the Fomor, he, Nuada, the Dagda, Ogma, Goibniu, and Diancecht spend a year secretly planning a rising.
Lugh and named Tuatha de Danaan leaders plan secretly for a year to rise against the Fomor without their knowing until all is ready.
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Gods and Fighting Men CHAPTER I. THE FIGHT WITH THE FIRBOLGS / CHAPTER II. THE REIGN OF BRES / BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH; lines 1267-1358 confidence: medium
Lugh Lamh-Fada is recognized as returning with Riders of the Sidhe from the Land of Promise and his named foster-brothers, sons of Manannan.
Lugh returns to his people accompanied by Sidhe riders and foster-brothers and equipped with extraordinary horse, armor, helmet, and sword before confronting the oppressors.
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Gods and Fighting Men CHAPTER I. THE FIGHT WITH THE FIRBOLGS / CHAPTER II. THE REIGN OF BRES / BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH; lines 1267-1358 confidence: high
A surly Fomor troop of nine times nine messengers arrives to ask rent and taxes from Ireland; Eine, Eathfaigh, Coron, and Compar are named as especially cruel, and the Tuatha de Danaan greatly dread them.
Fomor messengers demand rent and taxes and inspire fear; Lugh names the condition oppression and violently ends most of the tax-gathering troop.
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Gods and Fighting Men CHAPTER I. THE FIGHT WITH THE FIRBOLGS / CHAPTER II. THE REIGN OF BRES / BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH; lines 1267-1358 confidence: high
Lugh Lamh-Fada returns with Riders of the Sidhe from the Land of Promise and named foster-brothers, the sons of Manannan.
Lugh comes back with Riders of the Sidhe and foster-brothers, mounted on Aonbharr and equipped with Manannan's protective armor and lethal sword.
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Gods and Fighting Men CHAPTER II. FINN'S HOUSEHOLD / CHAPTER III. BIRTH OF BRAN. / CHAPTER IV. OISIN'S MOTHER. / CHAPTER V. THE BEST MEN OF THE FIANNA; lines 6278-6377 confidence: medium
Caoilte brings Finn out of Teamhair after Finn has been kept there by force by the High King because of a rebellion by the Fianna.
Caoilte acts for Finn's sake, goes to Teamhair, asks how to free his master, and undertakes the king's task.
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Gods and Fighting Men CHAPTER IV. THE HIDDEN HOUSE OF LUGH / BOOK THREE: THE COMING OF THE GAEL. / CHAPTER I. THE LANDING / CHAPTER II. THE BATTLE OF TAILLTIN; lines 2823-2893 confidence: medium
The Children of Rudraighe, descended from Eimhir, are said to live in Emain Macha for nine hundred years and to include later notable men such as Fergus and Conall Cearnach.
The passage links later famous figures and ruling or heroic groups to the sons of Eimhir and the sons of Ith.
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Gods and Fighting Men CHAPTER IV. THE MORRIGU / CHAPTER V. AINE / CHAPTER VI. AOIBHELL / CHAPTER VII. MIDHIR AND ETAIN; lines 3701-3785 confidence: medium
Midhir brings his people from Bri Leith to perform tasks; Eochaid observes the Sidhe yoking oxen by neck and shoulder, teaches the method, and is named Eochaid Airem, 'of the Plough.'
Eochaid observes the Sidhe method of yoking oxen, teaches it to his people, and receives a plough-related name.
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Gods and Fighting Men CHAPTER V. AINE / CHAPTER VI. AOIBHELL / CHAPTER VII. MIDHIR AND ETAIN / CHAPTER VIII. MANANNAN; lines 3788-3890 confidence: medium
Manannan is later heard of in Ireland: he sends a messenger to Etain, brings up Deirdre's children, teaches Diarmuid and Cuchulain, is called by some Deirdre's father, and appears as a hare before hounds to lead Ulstermen to her hiding place.
Manannan teaches Diarmuid the use of weapons, Cuchulain the Gae Bulg, and may be connected with Culain's provision of arms.
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Gods and Fighting Men CHAPTER V. AINE / CHAPTER VI. AOIBHELL / CHAPTER VII. MIDHIR AND ETAIN / CHAPTER VIII. MANANNAN; lines 3788-3890 confidence: medium
Manannan is said to have many places of living and later actions in Ireland: sending a messenger to Etain, bringing up Deirdre's children, teaching Diarmuid and Cuchulain, being called Deirdre's father by some, and appearing as a hare to lead Ulstermen to Deirdre.
Manannan is said to teach Diarmuid weapons and Cuchulain the Gae Bulg; Culain also makes royal arms and is possibly identified with Manannan.
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Gods and Fighting Men CHAPTER V. AINE / CHAPTER VI. AOIBHELL / CHAPTER VII. MIDHIR AND ETAIN / CHAPTER VIII. MANANNAN; lines 3788-3890 confidence: medium
Three cows of Manannan, red, white, and black, come out of the sea at Baile Cronin; a wide road opens before them, and when they part, a road opens before each cow toward different regions.
Manannan's three cows come from the sea and roads open before them, explaining visible roads in Ireland.
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Gods and Fighting Men CHAPTER XII. THE GREAT FIGHT / CHAPTER XIII. CREDHE'S LAMENT / BOOK FOUR: HUNTINGS AND ENCHANTMENTS. / CHAPTER I. THE KING OF BRITAIN'S SON; lines 8361-8449 confidence: medium
They return to Finn with his three hounds and Arthur as prisoner; Arthur makes bonds with Finn and becomes his follower; the horse and mare are given to Finn, and the mare's offspring become the horses of the Fianna.
The recovered mare bears eight foals at each of eight births, and all Fianna horses are said to descend from her stock.
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Gods and Fighting Men CHAPTER XII. THE GREAT FIGHT / CHAPTER XIII. CREDHE'S LAMENT / BOOK FOUR: HUNTINGS AND ENCHANTMENTS. / CHAPTER I. THE KING OF BRITAIN'S SON; lines 8361-8449 confidence: medium
Goll sees and takes a dark-grey horse with a gold-fitted bridle and a bay mare with silver rings and a golden bit; the party returns to Finn with hounds and Arthur, Arthur becomes Finn's follower, and the mare's repeated births become the source of the Fianna's horses.
The recovered mare breeds eight times with eight foals each, and all the horses of the Fianna are said to come from that seed, after the Fianna had previously used no horses.
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Gods and Fighting Men CHAPTER XIII. FINN AND THE PHANTOMS / CHAPTER XIV. THE PIGS OF ANGUS / CHAPTER XV. THE HUNT OF SLIEVE CUILINN / BOOK FIVE: OISIN'S CHILDREN; lines 10308-10401 confidence: high
Osgar, son of Oisin, is pampered by the Fianna and grows tall and idle; when an attack occurs and he is left behind, he takes a log, attacks the enemy, slaughters many, and makes them flee.
Osgar is pampered and thought idle, but when left behind during a fight he takes a log, defeats the enemy, and thereafter joins every battle.
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Gods and Fighting Men CHAPTER XV. THE HUNT OF SLIEVE CUILINN / BOOK FIVE: OISIN'S CHILDREN / BOOK SIX: DIARMUID. / CHAPTER I. BIRTH OF DIARMUID; lines 10465-10539 confidence: medium
Diarmuid reaches full strength, gains a place among the Fianna, is loved by women, performs many deeds, and fights a wild ox for seven days and nights on the Mountain of Happiness.
Diarmuid is described as doing great deeds and fighting a wild ox for seven days and seven nights on a mountain top.
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Gods and Fighting Men GODS AND FIGHTING MEN. / PART ONE: THE GODS. / BOOK ONE: THE COMING OF THE TUATHA DE DANAAN. / CHAPTER I. THE FIGHT WITH THE FIRBOLGS; lines 648-746 confidence: medium
Nuada, Manannan, Ogma, Diancecht, Neit, Credenus, Goibniu, Badb, Macha, Morrigu, Eire, Fodla, Banba, Eadon, Brigit, and Dana are described with royal, divine, battle, craft, poetic, healing, naming, and maternal attributes.
Figures are credited with teaching writing, understanding healing, smithwork, poetry, craft, and making the first whistle for calling through the night.
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Gods and Fighting Men GODS AND FIGHTING MEN. / PART ONE: THE GODS. / BOOK ONE: THE COMING OF THE TUATHA DE DANAAN. / CHAPTER I. THE FIGHT WITH THE FIRBOLGS; lines 841-858 confidence: medium
In the Hill of the Sidhe was the well Nemnach; the stream Nith flowed from it, and the first mill in Ireland was built on that stream.
The passage states that the first mill in Ireland was built on the stream Nith flowing from the well Nemnach in the Hill of the Sidhe.
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Gods and Fighting Men PART TWO: THE FIANNA. / BOOK ONE: FINN, SON OF CUMHAL. / CHAPTER I. THE COMING OF FINN / CHAPTER II. FINN'S HOUSEHOLD; lines 5998-6089 confidence: medium
The Fianna receive wages and rights, but their dangers are greater because they must keep strangers, sea-robbers, and every bad thing from entering Ireland.
The Fianna’s hardships include preventing overseas robbers, strangers, and harmful things from coming into Ireland.
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Gods and Fighting Men WITH A PREFACE BY W.B. YEATS / DEDICATION TO THE MEMBERS OF THE IRISH LITERARY SOCIETY OF NEW YORK / AUGUSTA GREGORY. / PREFACE; lines 265-327 confidence: medium
Adam imagines a bird into life and creates all things by fancy; heroes can make a ship from a shaving.
The passage describes Adam imagining a bird into life and creating all things out of himself by fancy, then compares heroic wonder-working to divine prerogative.
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Gods and Fighting Men WITH A PREFACE BY W.B. YEATS / DEDICATION TO THE MEMBERS OF THE IRISH LITERARY SOCIETY OF NEW YORK / AUGUSTA GREGORY. / PREFACE; lines 419-501 confidence: high
Later farming people and town labourers named themselves after Finn’s companions; old stories of Finn and Cuchulain are said to have helped shape Irish and Norman-Irish aristocratic conduct.
Later Irish armed groups are said to name themselves after Finn’s companions, and old stories of Finn and Cuchulain are said to shape aristocratic ideals and conduct.
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Gods and Fighting Men WITH A PREFACE BY W.B. YEATS / DEDICATION TO THE MEMBERS OF THE IRISH LITERARY SOCIETY OF NEW YORK / AUGUSTA GREGORY. / PREFACE; lines 419-501 confidence: medium
Gaelic-speaking Ireland is described as having a generational popular literature; its praise of kings and queens stirs martial feeling, and later armed people name themselves after the companions of Finn.
The passage links old stories of Finn, the Fianna, and Cuchulain with martial naming, aristocratic fighting conduct, and ideals of a fine life.
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Heroic Romances of Ireland FROM THE BOOK OF LEINSTER (TWELFTH-CENTURY MS.) / THE SICK-BED OF CUCHULAIN / INTRODUCTION / THE SICK-BED OF CUCHULAIN; lines 3437-3584 confidence: medium
Labraid and Cuchulain make a circuit about the army and see it as innumerable; two ravens speak and reveal Druid secrets, the armies laugh, call the one there the madman from Ireland, and chase the ravens away.
Cuchulain remains confronting the army, kills Eochaid Juil, thirty-three others, and Senach the Unearthly, and is praised as unmatched.
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Heroic Romances of Ireland LITERAL TRANSLATION / TEXT OF LEABHAR NA H-UIDHRI / INTRODUCTION / TEXT WITH INTERLINEAR TRANSLATION; lines 12761-13012 confidence: high
The passage says this was done by Eochaid, and that he is called Eochaid Airem because by him a yoke was first put on the necks of oxen for the land of Ireland.
The passage explicitly explains Eochaid's name Airem by saying he was the first to put yokes on oxen for the land of Ireland.
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Heroic Romances of Ireland LITERAL TRANSLATION / TEXT OF LEABHAR NA H-UIDHRI / INTRODUCTION / TEXT WITH INTERLINEAR TRANSLATION; lines 12761-13012 confidence: medium
Earth, gravel, and stones are placed on the bog; yokes over oxen are among the men of Ireland until night, then seen on the shoulders of the people of the Mounds; the event is linked to Eochaid Airem and the first yoking of oxen in Ireland.
The passage explicitly explains the name Eochaid Airem and says that by Eochaid a yoke was first put on the necks of oxen for Ireland.
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Heroic Romances of Ireland PAGE 118 / PAGE 121 / PAGE 124 / PAGE 126; lines 8308-8369 confidence: medium
“Woe for him who shall be upon the hillock” waiting for the hound; the figure is named “the Hound of Emain Macha,” “the Hound of battle,” and has “hues of all colours.”
The warrior is repeatedly called a hound, identified with Emain Macha, said to guard his land or territory, and linked with battle.
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Heroic Romances of Ireland THE COURTSHIP OF ETAIN / EGERTON VERSION / THE COURTSHIP OF ETAIN / LEABHAR NA H-UIDHRI VERSION; lines 1814-1914 confidence: medium
Eochaid wins many games and demands works for his realm: clearing stones from Meath, removing rushes around Tethba, cutting down the forest of Breg, and building a causeway across Lamrach. At sunset the steward sees Mider, his fairy host, and fairy oxen laboring there.
Mider and his fairy host clear land and build a causeway, and the passage links their method to the origin of a practical ox-yoking custom in Ireland.
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Heroic Romances of Ireland THE COURTSHIP OF ETAIN / EGERTON VERSION / THE COURTSHIP OF ETAIN / LEABHAR NA H-UIDHRI VERSION; lines 1814-1914 confidence: medium
The passage contrasts the older forehead-strap custom with the fairy-folk's shoulder-yoke; Eochaid then places yokes on oxen's necks, producing the name Eochaid Airemm, Eochaid the Ploughman, and a custom in Ireland.
The passage explains that Eochaid first adopted the neck-yoke after seeing the fairy-folk's method, producing both his epithet and a custom throughout Ireland.
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Heroic Romances of Ireland THE COURTSHIP OF ETAIN / LEABHAR NA H-UIDHRI VERSION / MAC DATHO'S BOAR / INTRODUCTION; lines 1995-2030 confidence: low
The tale's style is called more barbaric than other romances but relieved by humour; the only supernatural touch is said to occur in a Rawlinson variation; Curoi mac Dari is described as a Munster hero overshadowed by Ulster in accepted versions.
Curoi mac Dari is described as a Munster hero whose prominence is overshadowed in accepted versions by Ulster's superior glory.
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The Ancient Irish Epic Tale Tain Bo Cualnge HERE NOW THE DEER-STALKING OF AMARGIN IN TALTIU / THE ADVENTURES OF CUROI SON OF DARE FOLLOW NOW / THE REPEATED WARNING OF SUALTAIM / XXVII; lines 15481-15606 confidence: medium
Laeg brings Cuchulain the sword Hard-headed Steeling; Cuchulain cuts off the heads of the three hills at Ath Luain, explaining the Three Flat Tops of Ath Luain.
Cuchulain receives his named sword and cuts the heads from three hills; the resulting Flat Tops of Ath Luain are presented as lasting witnesses and an explanation of local names.
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The Ancient Irish Epic Tale Tain Bo Cualnge MY MOTHER / CONTENTS / PREFACE / WORKS ON THE TAIN BO CUALNGE; lines 843-946 confidence: medium
The passage lists retellings and related works, including Cuchulain, the Hound of Ulster, Dun Dealgan, Cuchulain’s Home Fort, The Coming of Cuculain, The High Deeds of Finn, and The Boy Hero of Erin.
The passage repeatedly frames Cuchulain through heroic titles and works about his deeds, naming, boy-deeds, and death.
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The Ancient Irish Epic Tale Tain Bo Cualnge THE MARCH OF THE HOST / THE YOUTHFUL EXPLOITS OF CUCHULAIN / THE SLAYING OF ORLAM / THE PROPOSALS; lines 6066-6154 confidence: medium
Nathcrantail attacks Cuchulain with thrice nine fire-hardened holly spits while Cuchulain is fowling by a pond; Cuchulain leaps onto the darts' points and pursues birds like a bird.
Cuchulain repeatedly springs onto the points of darts and continues pursuing birds despite the attack.
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The Ancient Irish Epic Tale Tain Bo Cualnge THE PILLOW-TALK / THIS IS THE ROUTE OF THE TAIN / THE MARCH OF THE HOST / THE YOUTHFUL EXPLOITS OF CUCHULAIN; lines 2775-2894 confidence: medium
The boy sets out carrying a little lath-shield, bronze hurley, silver ball, little javelin, and toy-staff with a fire-hardened butt-end.
The boy carries child-sized implements corresponding to shield, hurley, javelin, and staff, and uses them in combat-like defense against the boy-troop.
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The Ancient Irish Epic Tale Tain Bo Cualnge THE PILLOW-TALK / THIS IS THE ROUTE OF THE TAIN / THE MARCH OF THE HOST / THE YOUTHFUL EXPLOITS OF CUCHULAIN; lines 3007-3083 confidence: low
Cuchulain asks whether Conchobar is on the battlefield, finds him hidden in a ditch with earth piled around him, and lifts him out.
Cuchulain saves Conchobar from concealment on the battlefield, makes a fire, obtains a pig, and assists the wounded party back toward Emain Macha.
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The Ancient Irish Epic Tale Tain Bo Cualnge THE PILLOW-TALK / THIS IS THE ROUTE OF THE TAIN / THE MARCH OF THE HOST / THE YOUTHFUL EXPLOITS OF CUCHULAIN; lines 3166-3285 confidence: medium
Cormac Conlongas says the deed was done by a six-year-old who slew a hound that hosts and companies dared not approach, and relates it to Cuchulain at age seventeen in the Cattle-driving of Cualnge.
Cormac uses the six-year-old's killing of the feared hound to argue that greater feats at age seventeen should not be surprising.
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The Ancient Irish Epic Tale Tain Bo Cualnge THE PILLOW-TALK / THIS IS THE ROUTE OF THE TAIN / THE MARCH OF THE HOST / THE YOUTHFUL EXPLOITS OF CUCHULAIN; lines 3412-3489 confidence: medium
The boy mounts and shakes chariots, reducing them to fragments, including the chariots Conchobar kept for the boy-troop and youths in Emain.
The boy breaks many chariots that cannot withstand him, while Conchobar's own chariot is suited to him; the episode belongs to his youthful exploits within the supplied passage label.
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The Ancient Irish Epic Tale Tain Bo Cualnge THE PILLOW-TALK / THIS IS THE ROUTE OF THE TAIN / THE MARCH OF THE HOST / THE YOUTHFUL EXPLOITS OF CUCHULAIN; lines 4083-4199 confidence: medium
Fiachu says that a mere lad accomplished these deeds seven years after birth, overcame champions, and is now seventeen at the time of the Tain.
The passage stresses that Cuchulain accomplished exceptional martial deeds as a young lad and that his mature deeds may be greater.
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The Ancient Irish Epic Tale Tain Bo Cualnge THE PILLOW-TALK / THIS IS THE ROUTE OF THE TAIN / THE MARCH OF THE HOST / THE YOUTHFUL EXPLOITS OF CUCHULAIN; lines 4086-4202 confidence: medium
Fiachu says Cuchulain, as a lad seven years after birth, overcame champions and that at seventeen in the Tain his further killings or sword-feats are no surprise.
Cuchulain is described as performing major martial feats as a lad, and both sides infer that his manhood will bring even greater deeds.
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The Ancient Irish Epic Tale Tain Bo Cualnge THE YOUTHFUL EXPLOITS OF CUCHULAIN / THE SLAYING OF ORLAM / THE PROPOSALS / THE DEATH OF FORGEMEN; lines 6680-6831 confidence: medium
Medb summons Cur to fight Cuchulain at the ford in the morning; Cur objects that it is unfitting to contend with a beardless boy.
Cur dismisses Cuchulain as a beardless boy, but Cuchulain kills Cur in the ensuing encounter.
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The Ancient Irish Epic Tale Tain Bo Cualnge THIS IS THE ROUTE OF THE TAIN / THE MARCH OF THE HOST / THE YOUTHFUL EXPLOITS OF CUCHULAIN / THE SLAYING OF ORLAM; lines 4916-5021 confidence: medium
Lugaid says the host fears Cuchulain; Cuchulain discusses sling-casting, grants a truce with a token, requests oaths from leeches, and asks for nightly provisions.
Lugaid reports that the host fears Cuchulain so much that even one or two men will not leave camp unless accompanied by twenty or thirty.
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The Ancient Irish Epic Tale Tain Bo Cualnge WITH TWO PAGES IN FACSIMILE OF THE MANUSCRIPTS / MY MOTHER / CONTENTS / PREFACE; lines 366-469 confidence: medium
The invaders arrive while the Ulstermen suffer the Pains, a curse-linked torpor connected with Macha; the debility lasts unusually long, and Cuchulain and Sualtaim alone are exempt, leaving Cuchulain to defend the province.
Cuchulain is exempt from the Pains and bears the burden of defending Ulster while the other champions are prostrate.
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The Ancient Irish Epic Tale Tain Bo Cualnge WITH TWO PAGES IN FACSIMILE OF THE MANUSCRIPTS / MY MOTHER / CONTENTS / PREFACE; lines 369-472 confidence: medium
The invaders reach Cualnge while the Ulstermen are prostrate in the Pains, a mysterious debility caused by Macha’s ancient curse as punishment; the passage compares the malady to couvade and says it lasts here from November to February.
While the Ulster warriors are prostrate, the burden of defending the province falls on Cuchulain, the youthful champion exempt from the curse.
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The Ancient Irish Epic Tale Tain Bo Cualnge WORKS ON THE TAIN BO CUALNGE / THE PILLOW-TALK / THIS IS THE ROUTE OF THE TAIN / THE MARCH OF THE HOST; lines 1819-1952 confidence: low
At Cul Silinne, Fergus becomes anxious about Cuchulain and warns the men of Erin to guard themselves against Cuchulain son of Sualtaim, described as rapacious lion, doom of foes, vanquisher of multitudes, mangler of great hosts, and flaming torch.
Fergus warns the army that Cuchulain will come upon them and characterizes him as vanquisher of multitudes, mangler of great hosts, rapacious lion, and flaming torch.
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The Voyage of Bran, Son of Febal, to the Land of the Living PHCENIX / CHAPTER XI / CLASSIC ACCOUNTS OF THE HAPPY OTHERWORLD / CHAPTER XII; lines 9979-10078 confidence: medium
Yima is described as a glorified Adam, the first man to whom Ahura Mazda revealed law, and an abiding representative and guide of humanity.
Yima is described as the first man to whom Ahura Mazda revealed law and as an abiding representative and guide of humanity; the Vendidad says humanity was entrusted to his care.
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Creation Myths of Primitive America CONTENTS / NORWAN 69 / INTRODUCTION / INTRODUCTION; lines 258-392 confidence: medium
In certain tribal or national myths, creation proceeds mainly through struggles: one powerful god overcomes many opponents and changes each into a beast, bird, plant, or insect, with the resultant form corresponding to the opponent's qualities.
In some variants, one powerful god overcomes many opponents and changes each into a beast, bird, plant, or insect.
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Creation Myths of Primitive America CONTENTS / NORWAN 69 / INTRODUCTION / INTRODUCTION; lines 504-634 confidence: high
A sacred myth group associates earth with sky and sun; the earth maiden becomes mother when looked at by the sun, bears a great hero, and the hero gives gifts that sustain life and is identified with warm light above the earth.
The hero is called the chief benefactor and gives the race all gifts that support existence.
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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 go west to get earth; Klabus asks the two old women for two large round baskets, and they make them.
Olelbis directs the obtaining and arranging of earth; Klabus and Yilahl perform major land-shaping tasks.
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Creation Myths of Primitive America CREATION MYTHS / PRIMITIVE AMERICA / OLELBIS / PERSONAGES; lines 2441-2604 confidence: medium
Olelbis obtains the sky pole, points one end, makes two deep furrows near Bohem Puyuk and to the north, and notes that no water is in them yet.
Olelbis uses a sky pole to make furrows and, with roots supplied by the grandmothers, causes waters to flow and fill rivers and creeks.
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Creation Myths of Primitive America CREATION MYTHS / PRIMITIVE AMERICA / OLELBIS / PERSONAGES; lines 2441-2604 confidence: medium
Clover, grasses, plants, and blossoms grow around the sweat-house in Olelpanti; Olelbis says the ground below is bare and asks the grandmothers what can be done.
Olelpanti is full of plants and blossoms while the ground below is bare; Olelbis arranges for Hlihli Kiemila to be carried over the world and scatters seeds so oak, clover, and flowers appear.
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Creation Myths of Primitive America CREATION MYTHS / PRIMITIVE AMERICA / OLELBIS / PERSONAGES; lines 2606-2748 confidence: medium
Olelbis sees Chuluhl on a large rock, tells him to go down to Tokuston on Pui Mem to stay with clover, gives him a dew headband, tells him to guard the clover and keep plants wet and green, and says the rock will be placed on earth as Pui Toleson.
Olelbis gives Chuluhl a place and function, permits Sedit's action, gathers many people into Olelpanti, and seeks information about cloud people.
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Creation Myths of Primitive America CREATION MYTHS / PRIMITIVE AMERICA / OLELBIS / PERSONAGES; lines 2905-3051 confidence: high
People gather in Olelpanti; Kar Kiemila, Tsararok, Kau, the Hus brothers, and Wehl Dilidili arrive, while gathered people ask what they shall do and where they shall live; Toko and Sula say Olelbis will place them and is chief over all.
Olelbis is called chief over all, consults the grandmothers, and sends beings to specified places and forms useful to future people.
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Creation Myths of Primitive America CREATION MYTHS / PRIMITIVE AMERICA / OLELBIS / PERSONAGES; lines 3053-3205 confidence: high
Olelbis pulls a feather from Kau, throws it down, and says it will be a white crane flying along and living near rivers; Kau remains with Olelbis in Olelpanti.
Olelbis assigns feathers and persons to become specific animals or flint and sends them to named locations.
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Creation Myths of Primitive America CREATION MYTHS / PRIMITIVE AMERICA / OLELBIS / PERSONAGES; lines 3207-3238 confidence: medium
Olelbis says that the new people will use one group for food and others for skins and service.
Olelbis assigns beings or their parts to provide food, skins, service, feathers, and headband materials for the new people.
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Creation Myths of Primitive America HIS JOURNEY TO DAMHAUJA'S / COUNTRY / PERSONAGES / PERSONAGES; lines 18259-18414 confidence: high
Jupka and Bohkuina sit in Jigulmatu; Jupka calls named Mapchemaina from different parts of the earth, does not make them, and gives them names.
Jupka calls Mapchemaina from different parts of the earth, gives them names, and says future people will use those names.
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Creation Myths of Primitive America PERSONAGES / KELE AND SEDIT / KELE AND SEDIT / PERSONAGES; lines 10961-11110 confidence: medium
Kele tells the daughters to work and gather edible roots; they dig wild lily roots every morning and later say they want other food and have seen quail and deer.
Kele directs daughters to gather roots and cook, and directs sons to hunt and bring game.
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Creation Myths of Primitive America PERSONAGES / KELE AND SEDIT / KELE AND SEDIT / PERSONAGES; lines 11112-11268 confidence: medium
The first ten ask about hunting; Kele gives bows, quivers with arrows, five grass-fibre ropes, and instruction on setting deer snares.
Kele gives hunting tools and snaring instruction, directs daily practice, gives the sisters names, and teaches a song.
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Creation Myths of Primitive America PERSONAGES / KELE AND SEDIT / KELE AND SEDIT / PERSONAGES; lines 11550-11713 confidence: medium
Kele says the root, tsarauhosi, will be good for his sons and that future hunters will burn it, hold out its smoke, and ask Kele for deer; a parenthetical note says Wintu hunters carry and burn this root when unlucky in finding deer, and Kele sends deer.
Kele explains the future practice of carrying and burning tsarauhosi when deer are hard to find, and the parenthetical note identifies the practice with Wintu hunters.
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Creation Myths of Primitive America PERSONAGES / NORWAN / NORWAN / PERSONAGES; lines 3948-4086 confidence: medium
Olelbis says his sister has come before the Wintus, will be with them afterward, and has not yet been made ready for her work.
Olelbis says Norwan has not yet been made ready for her work and then equips her with objects connected to dancing, adornment, and acorn production.
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Creation Myths of Primitive America PERSONAGES / NORWANCHAKUS AND KERIHA / NORWANCHAKUS AND KERIHA / PERSONAGES; lines 10884-10958 confidence: high
Norwanchakus says their work is finished and that future people will know the names Keriha gave to rivers, mountains, rocks, and hills.
The passage explains future place names, the origin of ducks from Keriha's skin, and ash for pipe-making from Norwanchakus's planted stick.
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Creation Myths of Primitive America PERSONAGES / NORWANCHAKUS AND KERIHA / NORWANCHAKUS AND KERIHA / PERSONAGES; lines 10884-10958 confidence: high
Norwanchakus thrusts his ash stick from the fish-net into the ground at Tsarau Heril, says people will make pipes of it, and ash remains plentiful there.
Norwanchakus plants an ash stick and says people to come will make pipes from it; ash remains plentiful at the place.
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Creation Myths of Primitive America PERSONAGES / NORWANCHAKUS AND KERIHA / NORWANCHAKUS AND KERIHA / PERSONAGES; lines 9624-9784 confidence: medium
Keriha hears shouting in the north; the brothers go toward it, find a sweat-house beyond the river, and Keriha says these are the first people they have seen and names the place Tsarau Heril.
Keriha names the place Tsarau Heril and names the first people the brothers encounter as Norwinte and Eltuluma.
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Creation Myths of Primitive America PERSONAGES / NORWANCHAKUS AND KERIHA / NORWANCHAKUS AND KERIHA / PERSONAGES; lines 9926-10078 confidence: high
Keriha and Norwanchakus live with Norwinte, then travel with a net to fish downstream; Keriha names all places between Panti Tsarau and Nomlupi with Wintu names, and the brothers build a brush house at Nomlupi.
Keriha names all the places along the fishing route with the names used by the Wintus.
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Creation Myths of Primitive America PERSONAGES / OF THE YANA / PERSONAGES / NOTES; lines 19887-19911 confidence: medium
A first-person speaker promises sticks for digging roots; tells the Yana people to eat roots, fish, and venison; says to be strong and good; and says the chief may call them to hunt deer and must always be obeyed.
The speaker promises digging sticks and instructs the Yana people about roots, fish, venison, and proper conduct.
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Creation Myths of Primitive America PERSONAGES / OLELBIS AND MEM LOIMIS / OLELBIS AND MEM LOIMIS / PERSONAGES; lines 3728-3884 confidence: medium
When all are satisfied, the basket is placed near Toko; afterward Toko and everyone have abundant water in Olelpanti. The passage says all might have perished for want of water if Sanihas Yupchi had not brought it, and Sanihas then goes home.
The passage explicitly states that Sanihas Yupchi brought the water and that all might have perished for want of water without it.
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Creation Myths of Primitive America PERSONAGES / PERSONAGES / OF THE YANA / PERSONAGES; lines 19155-19311 confidence: high
The Mapchemaina cannot kill deer because their arrow-points are common stone. Jupka says the southern old man Kaltsauna kills many deer and should be brought to show the people how; Maibyu declines because he does not know the house, and Jupka sends Lawalila.
Kaltsauna is summoned because the first people cannot kill deer with common stone points; he supplies tools, teaches flint working, and is credited with making the first arrow-points on earth.
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Creation Myths of Primitive America PERSONAGES / PERSONAGES / OF THE YANA / PERSONAGES; lines 19313-19440 confidence: medium
Kaltsauna gives flint and teaches arrow-point making; Jupka tells the Mapchemaina to prepare arrow-points, sweat, swim early, and go on a great hunt.
Kaltsauna teaches arrow-point making with flint, and Jupka directs the hunters' preparation, route planning, meat processing, and distribution.
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Creation Myths of Primitive America PERSONAGES / PERSONAGES / OF THE YANA / PERSONAGES; lines 19583-19731 confidence: high
Pakalai Jawichi's fingers are joined to the first joint. The old woman shows him how to separate them with the flint knife and names the fingers one through five. The passage states that this was the first counting ever done and that Jupka gave the Yana hands like Pakalai Jawichi's.
The passage states that separating and naming Pakalai Jawichi's fingers was the first counting ever done, and that Jupka later gave the Yana hands like his.
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Creation Myths of Primitive America PERSONAGES / PERSONAGES / OF THE YANA / PERSONAGES; lines 19733-19884 confidence: high
Jupka names the eastern person Tuina and names the dog Machperkami.
Jupka names Tuina, gives him work, and assigns a daily route: westward on a sky-road and eastward under the earth, causing daytime light.
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Creation Myths of Primitive America PERSONAGES / PERSONAGES / OF THE YANA / PERSONAGES; lines 19733-19884 confidence: high
Jupka says, "I will make Yana now, and I will give them a good country to live in."
Jupka lays down buckeye-sticks on Jigulmatu, and at his word they become Yana people.
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Creation Myths of Primitive America PERSONAGES / PERSONAGES / OF THE YANA / PERSONAGES; lines 19733-19884 confidence: low
Jupka asks what the middle-country people will eat and begins assigning clover as food; the supplied passage cuts off mid-sentence.
After making the middle-country people, Jupka asks what they will eat and begins by assigning clover.
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Creation Myths of Primitive America PERSONAGES / THE FINDING OF FIRE / THE FINDING OF FIRE / PERSONAGES; lines 15356-15509 confidence: medium
Au Mujaupa has fire very far south on the other side of a big river; the people in this country and other directions lack fire that can cook and must eat fish and venison raw.
Ahalamila acts on behalf of people without cooking fire, searches from high places, confirms the fire's location, and leads the journey to obtain it.
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Creation Myths of Primitive America PERSONAGES / THE FINDING OF FIRE / THE FINDING OF FIRE / PERSONAGES; lines 15511-15617 confidence: medium
At sundown old Shushu returns tired, wet, and cold; she gathers wood-dust, opens her ear over it, releases a large piece of fire, and the sweat-house becomes warm.
Shushu preserves a hidden piece of fire, the community gains warmth and roasted food, and the fire spreads until all people have it.
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Creation Myths of Primitive America PERSONAGES / TIRUKALA / TIRUKALA / PERSONAGES; lines 14461-14623 confidence: high
Tirukala lives near Jamahdi on Juka Mapti Mountain and thinks for a long time about changing the world and making it better; he says he will fix the country.
Tirukala deliberately sets out to make the country better, separates mountains, makes waterways and wetlands, and places fish in rivers and creeks.
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Creation Myths of Primitive America PERSONAGES / TULCHUHERRIS / TULCHUHERRIS / PERSONAGES; lines 6035-6170 confidence: medium
While playing south of the house, the boy hears a voice from above, from the sky, naming him Tulchuherris, saying he is the first and greatest person there, and telling him to live and conquer; he returns home and says nothing about it.
An unseen voice from the sky names the boy Tulchuherris, calls him the first and greatest person in the place, and tells him to do his best to live and conquer.
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Creation Myths of Primitive America PERSONAGES / TULCHUHERRIS / TULCHUHERRIS / PERSONAGES; lines 6462-6601 confidence: high
Tulchuherris declares that the old man will become a ground squirrel, live under rocks in the earth, and be called tichelis by future people.
After overcoming two lethal old men, Tulchuherris declares their future animal identities, names, habitats, and relation to future people.
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Creation Myths of Primitive America PERSONAGES / TULCHUHERRIS / TULCHUHERRIS / PERSONAGES; lines 7200-7345 confidence: medium
Two small closely shorn men approach from the east and say they are thirsty. Tulchuherris strikes the ground with his heel, and clear cold water springs up for them to drink.
Tulchuherris strikes the ground with his heel and produces clear cold water for the thirsty pair.
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Creation Myths of Primitive America PERSONAGES / TULCHUHERRIS / TULCHUHERRIS / PERSONAGES; lines 7200-7345 confidence: medium
Tulchuherris stops near the house; two dogs leap in and kill all the snakes and bears. Inside, he sees piles of bones and a spring with no water, only thick mud mixed with people's flesh.
The dogs kill snakes and bears in the house, and later the gopher enables Tulchuherris to defeat Supchit by blocking his exits.
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Creation Myths of Primitive America PERSONAGES / TULCHUHERRIS / TULCHUHERRIS / PERSONAGES; lines 7501-7652 confidence: medium
Sas asks for the fox-skin headband, mokos, and fire-drill, which Tulchuherris throws upward; a smaller voice asks for a white quartz headband.
Tulchuherris divides Sas, names the resulting sun and moon, gives them objects, and assigns their ongoing activities.
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Creation Myths of Primitive America SEDIT AND THE TWO BROTHERS / PERSONAGES / H AWT / PERSONAGES; lines 9335-9490 confidence: medium
Waida Dikit sets out baskets of cooked venison and acorn porridge. Many named figures eat; the passage connects some with later deer-meat habits, and the baskets remain full.
The passage explains later eating habits by what named beings eat or fail to eat at Waida Dikit's meal, including venison preferences and Tsararok's liking for small fish.
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Creation Myths of Primitive America SEDIT AND THE TWO BROTHERS / PERSONAGES / H AWT / PERSONAGES; lines 9492-9621 confidence: medium
A man on the west side moves near the fire, spits on the ground, and a small basket with mountain live oak acorns rises from the spittle; the man is Patit.
Named figures create or give foods that become available thereafter, including acorns, sugar pine seeds, manzanita berries, and plums.
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Creation Myths of Primitive America THE HAKAS AND THE TENNAS / ILHATAINA / HITCHINNA / TIRUKALA; lines 21529-21563 confidence: medium
Tirukala is described as the active working side of water as a personage, widening valleys, pushing apart mountains, making streams and rivers, working without ceasing, singing as he labors, and never eating food.
Tirukala is described as water's working personage who widens valleys, pushes mountains apart, and makes streams and rivers.
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Creation Myths of Primitive America THE WINTUS / OLELBIS / MEM LOIMIS / NORWAN; lines 20383-20497 confidence: high
The extended Algonkin myth describes an earth maiden becoming a mother through being looked at by the sun; she gives birth to Wakos ikwe, the fox woman, who becomes mother of a great hero and food-giver.
The Algonkin hero is described as the highest benefactor of aboriginal man in America and as giver of food and every good gift supporting life.
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Creation Myths of Primitive America THE WINTUS / OLELBIS / MEM LOIMIS / NORWAN; lines 20499-20593 confidence: high
Original Algonkin hero adapted into Hiawatha is child of sun and earth, benefactor of humans, and warm light through which life flourishes.
The Algonkin hero is born of sun and earth, benefits humans, and is identified with life-giving warm light.
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Creation Myths of Primitive America THE WINTUS / OLELBIS / MEM LOIMIS / NORWAN; lines 20595-20665 confidence: medium
The note names Helen, daughter of Leda and Zeus; Norwan, daughter of the earth with Lassen's Butte as residence; and an Algonkin hero whose place is taken by Hiawatha, saying they are representatives of the same person or phenomenon.
The warm-air phenomenon is said to be conceived in one case as the greatest benefactor of man, giving the choicest and most necessary gifts to all.
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Creation Myths of Primitive America TIRUKALA / THE FINDING OF FIRE / HAIKA KAINA / JUIWAIYU; lines 21666-21783 confidence: high
The First Battle in the World and the Making of the Yanas is said to begin somewhat like Olelbis: a messenger invites the Master of Flint to teach first people deer killing. Kaltsauna, owner of flint, is compared with Wintu Katkatchila, later becomes a lizard, and Katkatchila sets the world on fire when flint is stolen.
The Master of Flint is invited to teach the first people how to kill deer, and Kaltsauna teaches them to make arrow points.
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Creation Myths of Primitive America TIRUKALA / THE FINDING OF FIRE / HAIKA KAINA / JUIWAIYU; lines 21785-21808 confidence: medium
The first people or gods' hunts are called Yana prototypes of hunting; game is controlled by spirits of the first people whose favor is needed for success.
The passage states that the hunts of the first people or gods are the great prototypes of hunting for the Yanas.
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Creation Myths of Primitive America TULCHUHERRIS / PERSONAGES / SEDIT AND THE TWO BROTHERS / PERSONAGES; lines 7755-7898 confidence: medium
On the sixth morning Olelbis calls the two Hus brothers and tells them to go down to Tsarauheril, where the first tree is, near where people will come up from the earth.
The Hus brothers are given a major work whose purpose is to shape future human life, aging, renewal, and travel between earth and Olelpanti.
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Creation Myths of Primitive America TULCHUHERRIS / PERSONAGES / SEDIT AND THE TWO BROTHERS / PERSONAGES; lines 8026-8144 confidence: medium
Sedit tells his grandsons he will give a wiser, better teaching than Olelbis and describes trees with low limbs and acorns with husks and shells, enabling people to climb, gather, husk, laugh, and play.
Sedit presents a claimed wiser and better plan for social and biological order, including food gathering, marriage, childbirth, death, mourning, burial, and punishment.
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Yana Texts GRIZZLY BEAR AND DEER, / III. SUPPLEMENTARY YANA MYTHS32 / I. THE CREATION OF MEN.330 / II. THE CONTEST OF FOX AND COYOTE.334; lines 4023-4061 confidence: medium
Silver Fox says food will be in trees and that people will no longer simply stretch out a hand at deer and have it fall dead.
Silver Fox states that because Coyote does not believe him, food and deer will not be effortlessly available to people; the source note explains this as Coyote spoiling Silver Fox's intended easy food order.
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Yana Texts I. THE CREATION OF MEN.330 / II. THE CONTEST OF FOX AND COYOTE.334 / III. THE LOST BROTHER.339 / VI. FIXING THE SUN.; lines 4455-4474 confidence: medium
The people gather, talk, ask Cottontail Rabbit and Blue Squirrel, and say they must move the Sun; Rabbit agrees.
Cottontail Rabbit and Blue Squirrel perform a world-ordering action by moving the Sun to where it now rises.
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Yana Texts III. SUPPLEMENTARY YANA MYTHS32 / I. THE CREATION OF MEN.330 / II. THE CONTEST OF FOX AND COYOTE.334 / III. THE LOST BROTHER.339; lines 4179-4281 confidence: medium
Tsawa'tdikapsu asks where the killers of his brothers live; Flint Woman points north. He consults striped and red flints, sends a little bird to make the Bears stand and listen, shoots two bears through the body, skins them, carries the hides home, and hangs them outside.
The boy asks where the killers of his brothers live, receives the northern direction, and kills two bears after consulting his flints and using a bird lure.
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Yana Texts III. SUPPLEMENTARY YANA MYTHS32 / I. THE CREATION OF MEN.330 / II. THE CONTEST OF FOX AND COYOTE.334 / III. THE LOST BROTHER.339; lines 4385-4453 confidence: medium
Flint Boy says he wants to make a dog; his nephew practices barking, says his name, and is heard by everyone throughout the world.
Flint Boy states that he wants to make a dog, instructs the bark, and the being is recognized as Flint Boy's dog.
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Yana Texts SPELL SAID BY A GIRL DESIROUS OF GETTING A HUSBAND. / XXI. CURSE ON PEOPLE THAT WISH ONE ILL. / XXII. PRAYER ON SNEEZING. / THE ROLLING SKULL.; lines 3674-3725 confidence: medium
“I shall throw you into the creek here. People will bathe here ... they will become medicine-men.”
Coyote throws the skull into a creek and says people will bathe there and become medicine-men.
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Yana Texts THE ROLLING SKULL.191 / XI. THE DROWMXO OF YOUNG BUZZARD'S WIFE. / XIII. THE FINDING OF FIRE. / THE FINDING OF FIRE.; lines 2982-3123 confidence: medium
Au Mujaupa has real cooking fire far south beyond a big river; the people in this country have only weak fire and eat fish and venison raw.
The community lacks real fire and cannot cook; Ahalamila locates the distant fire, leads the journey, and takes coals for return.
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Yana Texts THE ROLLING SKULL.191 / XI. THE DROWMXO OF YOUNG BUZZARD'S WIFE. / XIII. THE FINDING OF FIRE. / THE FINDING OF FIRE.; lines 3125-3255 confidence: medium
Old Shushu returns to the sweat-house, gathers wood-dust, opens her ear over it, and "a big piece of fire came out"; wood is brought and the sweat-house becomes warm.
Old Shushu, despite age and exhaustion, preserves a piece of fire in her ear, releases it in the sweat-house, warms the people, and enables fire to spread through the country.
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Yana Texts V. THE CREATION OF THE YANA. / THE CREATION OF THE YANA.111 / VI. ORIGIN OF SEX, HANDS, AND DEATH. / ORIGIN OF SEX, HANDS, AND DEATH.ISI; lines 1520-1606 confidence: medium
People's hands are round and lack fingers; Lizard says he will make fingers, while Coyote asks why and says their hands are already good.
Lizard proposes making fingers because round undivided hands are inadequate for shooting, hunting, holding the pestle, and pounding acorns.
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Yana Texts V. THE CREATION OF THE YANA. / THE CREATION OF THE YANA.111 / VI. ORIGIN OF SEX, HANDS, AND DEATH. / ORIGIN OF SEX, HANDS, AND DEATH.ISI; lines 1608-1708 confidence: high
Lizard goes alone to the south hillside, sits by a rock, finds flint, cuts his hand into fingers, and displays the hand to the people three times while Coyote does not see it.
Lizard creates fingers and gives them to the people, explaining the resulting human abilities for hunting, bow use, pounding, and birth with fingers.
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Yana Texts V. THE CREATION OF THE YANA. / THE CREATION OF THE YANA.111 / VI. ORIGIN OF SEX, HANDS, AND DEATH. / ORIGIN OF SEX, HANDS, AND DEATH.ISI; lines 1918-2027 confidence: medium
Coyote places a willow fish trap in the creek ahead of floating little coyotes, tells the boys to get out of the water at Hama'damte!i, and they emerge as grown young men.
Coyote tells the young coyotes where to go and how to get food, after which they hunt gophers and he leaves them behind.
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Yana Texts XXIV. GRIZZLY BEAR AND DEER.319 / GRIZZLY BEAR AND DEER, / III. SUPPLEMENTARY YANA MYTHS32 / I. THE CREATION OF MEN.330; lines 3837-3905 confidence: medium
Coyote wanted to make people; the others first thought they were enough, and Lizard finally agreed to make different kinds of people.
Lizard directs the making of different kinds of people from sticks or stick pieces and manages the boiling-basket procedure that leads to their appearance.
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Yana Texts Yana Texts / INTRODUCTORY REMARKS. / V. THE CREATION OF THE YANA. / THE CREATION OF THE YANA.111; lines 1452-1502 confidence: medium
Lizard asks Cottontail Rabbit about his father; Cottontail says he has none; Lizard says neither has a father and adds, “There are no people here. Let us make people!”
Lizard and Cottontail Rabbit jointly plan the making of people and perform the ordered placement of sticks.
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maori
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race CONSTRUCTION OF CAXOES TO ESIIGRATE TO NEW ZEALAND. / PEEPARATIONS TO EVIIGEATE. / PRIESTESS PERFORMING INCANTATIONS. / CHIEF LYING IN STATE.; lines 4971-5094 confidence: medium
Ngatoro stamps the earth to bring forth springs; a kiekie-leaf cloak fragment is stripped by bushes, and its strips root and become Painanga trees.
Ngatoro brings forth water, is connected with trees taking root, leaves claim-marks on hills, and receives volcanic fire that affects Tongariro and named places.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race DISCOVERY OF NEW ZEALAND. 133 / CONSTRUCTION OF CAXOES TO ESIIGRATE TO NEW ZEALAND. / PEEPARATIONS TO EVIIGEATE. / PRIESTESS PERFORMING INCANTATIONS.; lines 4785-4831 confidence: medium
Ngatoro-i-rangi travels through the country, stamps the earth in dry valleys to bring forth springs of water, visits mountains, places Patupaiarehe or fairies there, and returns to Maketu.
Ngatoro-i-rangi brings forth springs from dry valleys by stamping the earth and places Patupaiarehe or fairies on mountains.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race HATUPATU AND HIS BROTHEES. 187 / HATUPATU AND HIS BROTHERS. 189 / HATUPATU AND HIS BEOTHERS. 191 / HATUPATU AND HIS BROTHERS. 193; lines 6049-6109 confidence: medium
Hatupatu throws off a brow-wreath that becomes a pohutukawa tree; after diving again to Kuha-rua, he throws off a totara-leaf wreath that takes root and is said still to grow there.
Two wreaths discarded by Hatupatu take root and become or continue growing as trees at named locations.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race LEGEND OF THE EMIGRATION OF TURI, / THE EMIGRATION OF TURI. 203 / THE EMIGRATION OF TURI. 205 / THE EMIGEATION OF TUEI. 207; lines 6454-6510 confidence: medium
Kupe carries off Kuramarotini, flees over the ocean in her canoe Matahorua to avoid the vengeance of Hoturapa's relations, discovers New Zealand, and coasts around it without finding inhabitants.
Kupe discovers and coasts around New Zealand, explores Tory Channel, and names the entrance Kura-te-au.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race PREFACE. XIU / CONTENTS. / THE HUMAN RACE.) / THE CHILDREN OF HEAVEN AND EARTH. 3; lines 521-583 confidence: medium
Rongo-ma-tane, Tangaroa, Haumia-tikitiki, and Tu-matauenga each rise to rend heaven and earth apart and each fails.
Several gods attempt and fail to separate heaven and earth before Tane succeeds, enabling the conditions under which human beings may live and be revealed.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race THE ADVENTURES OF RATA. 11 / THE ADVENTUEES OF RATA. 115 / IIG POLYNESIAN MYTHOLOGY. / THE ADVENTURES OF RATA. 117; lines 3802-3866 confidence: medium
Whakatau leaves the water and lives on shore; as a lad his chief amusement is kite flying, he understands magic, nothing is concealed from him, and as a man he becomes a renowned hero.
Whakatau is said to understand magic, have nothing concealed from him, become a renowned hero, and be chosen by Tinirau for vengeance because of his skill in war and enchantments.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race THE CHILDREN OF HEAVEN AND EARTH. 1 1 / THE CHILDREN OF HEAVEN AND EARTH. 13 / THE CHILDREN OF HEAVEN AND EARTH. 15 / THE LEGEND OF MAUL 43; lines 1649-1765 confidence: high
Maui's brothers lament being in the open sea; Maui recites the Hiki incantation and chants to Tonganui; the fish of Maui rises on his line as a portion of the earth of Papa-tu-a-Nuku.
Maui chants, brings up the fish of Maui, and the passage says dry land was fished up by him after being hidden under the ocean.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race THE CHILDREN OF HEAVEN AND EARTH. 1 1 / THE CHILDREN OF HEAVEN AND EARTH. 13 / THE CHILDREN OF HEAVEN AND EARTH. 15 / THE LEGEND OF MAUL 43; lines 1649-1765 confidence: medium
Maui decides to extinguish the fires of Mahu-ika, puts out the cooking-house fires of each family by night, asks for food to be cooked, and the servants find every fire out.
Maui extinguishes all village fires, fire is described as lost upon earth, and Maui volunteers to fetch fire from Mahu-ika for the world and for men.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race THE CHILDREN OF HEAVEN AND EARTH. 1 1 / THE CHILDREN OF HEAVEN AND EARTH. 13 / THE CHILDREN OF HEAVEN AND EARTH. 15 / THE LEGEND OF MAUL 43; lines 1767-1896 confidence: high
The aged woman asks where the visitor comes from, identifies him as her grandchild after he names the direction of the wind blowing on her, and hears his request for fire.
Maui requests fire from a fire-giving ancestress and uses repeated deception until nearly all of her nail-fire has been drawn out.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race THE CHILDREN OF HEAVEN AND EARTH. 1 1 / THE CHILDREN OF HEAVEN AND EARTH. 13 / THE CHILDREN OF HEAVEN AND EARTH. 15 / THE LEGEND OF MAUL 43; lines 1767-1896 confidence: high
Maui calls on Tawhiri-ma-tea and Whatitiri-matakataka for water; heavy rain quenches the fire. Mahuika, goddess of fire, saves sparks in the Kaikomako and other trees, explaining why people use their wood for fire.
After the fire is quenched, Mahuika saves sparks in the Kaikomako and other trees, and the text states that people use wood from these trees for fire.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race THE CHILDREN OF HEAVEN AND EARTH. 13 / THE CHILDREN OF HEAVEN AND EARTH. 15 / THE LEGEND OF MAUL 43 / THE LEGEND OF MAUT. 55; lines 2006-2115 confidence: high
Maui asks whether Hine-nui-te-po's strength equals Tama-nui-te-Ra's, recalls striking and weakening the sun with an enchanted weapon, and says dry land was drawn up from the sea.
Maui recounts slowing and weakening Tama-nui-te-Ra and drawing dry land from the sea before undertaking the mortality quest.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race THE CHILDREN OF HEAVEN AND EARTH. 3 / THE CHILDEEN OF HEAVEN AND EARTH. 5 / THE CHILDEEN OF HEAVEN AND EAETH. 7 / THE CHILDREN OF HEAVEN AND EARTH. 9; lines 706-760 confidence: medium
Tawhiri-ma-tea attacks Tu-matauenga but cannot prevail; the passage contrasts this with Tane-mahuta’s broken offspring, Tangaroa’s children fleeing to the ocean or shore, and Rongo-ma-tane and Haumia-tikitiki hidden in earth.
Tu-matauenga, identified as man or fierce man, alone withstands the god of hurricanes and storms and later plans action against the brothers who failed to aid him.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race THE CHILDREN OF HEAVEN AND EARTH. 9 / THE CHILDREN OF HEAVEN AND EARTH. 1 1 / THE CHILDREN OF HEAVEN AND EARTH. 13 / THE CHILDREN OF HEAVEN AND EARTH. 15; lines 1359-1489 confidence: high
Maui judges the days too short and proposes catching the sun in a noose so it will move more slowly and mankind will have longer days for labor; his brothers object because of the sun's heat.
Maui proposes catching the sun in a noose so it will move more slowly and mankind will have longer days for labor and subsistence, then leads preparations at the sunrise place.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race THE CHILDREN OF HEAVEN AND EARTH. 9 / THE CHILDREN OF HEAVEN AND EARTH. 1 1 / THE CHILDREN OF HEAVEN AND EARTH. 13 / THE CHILDREN OF HEAVEN AND EARTH. 15; lines 1359-1489 confidence: medium
They spin and twist ropes for the noose, discover methods of plaiting flax ropes, and Maui takes his enchanted weapon while the group carries provisions, ropes, and other things.
While preparing the noose for the sun, Maui and his brothers discover ways of plaiting flax into square-shaped, flat, and round ropes.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race THE CHILDREN OF HEAVEN AND EARTH. 9 / THE CHILDREN OF HEAVEN AND EARTH. 1 1 / THE CHILDREN OF HEAVEN AND EARTH. 13 / THE CHILDREN OF HEAVEN AND EARTH. 15; lines 1491-1598 confidence: high
Maui holds the enchanted jaw-bone of Muriranga-whenua and tells his brothers to hide, wait for the sun to enter the snare, and haul the ropes tight without yielding to pity.
Maui organizes a snare, strikes the captive sun with an enchanted weapon, and releases it so that it moves slowly and feebly.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race THE CHILDREN OF HEAVEN AND EARTH. 9 / THE CHILDREN OF HEAVEN AND EARTH. 1 1 / THE CHILDREN OF HEAVEN AND EARTH. 13 / THE CHILDREN OF HEAVEN AND EARTH. 15; lines 1491-1598 confidence: medium
Back at home, Maui hears complaints from wives and children, promises a fish too large to be consumed quickly, and prepares an enchanted fish-hook pointed with part of Muriranga-whenua's jaw-bone and a stout line.
Maui promises to provide a fish too large to be eaten before it rots and prepares an enchanted hook for the fishing expedition.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race THE CHILDREN OF HEAVEN AND EARTH. 9 / THE CHILDREN OF HEAVEN AND EARTH. 1 1 / THE CHILDREN OF HEAVEN AND EARTH. 13 / THE CHILDREN OF HEAVEN AND EARTH. 15; lines 1600-1646 confidence: medium
The hook sinks to a carved house at the bottom of the sea and catches in the sill of its doorway.
Maui's hook catches an undersea house, and when he hauls it upward, foam and bubbles rise as of an island emerging from the water.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race THE DISSENSIONS AT HAWAIKI. 129 / THE DISSENSIONS AT HAWAIKI. 131 / THE DISCOVERY OF NEW ZEALAND. / DISCOVERY OF NEW ZEALAND. 133; lines 4318-4346 confidence: medium
Ngahue breaks off a portion of jasper, returns by Wairere, Whangaparoa, and Tauranga to Hawaiki, and reports discovering a new country with abundant moa and jasper.
Ngahue brings back jasper from the discovered country and manufactures named axes and ornaments from it.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race THE EMIGRATION OF TUEI. 213 / THE EMIGRATION OF TURI. 215 / THE EMIGRATION OF TURI. 217 / THE EMIGRATION OF TURI. 219; lines 6799-6905 confidence: high
Turi names places including Marae-kura, Kapuni, Waingongoro, Tangahoe, Ohingahape, and Whiti-kau; Whiti-kau is associated with a natural bridge over a cave and Turi fording in water rather than crossing it.
Turi names places, builds and names settlement structures, establishes a farm, and is later identified as an ancestor connected to tribes.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race THE EMIGRATION OF TURI, 211 / THE EMIGRATION OF TUEI. 213 / THE EMIGRATION OF TURI. 215 / THE EMIGRATION OF TURI. 217; lines 6750-6796 confidence: high
Turi names places including Kawhia, Marokopa, Waitara, and Mokau from actions or incidents; at Manga-ti an enchanted garment named Hunokiko is spread out and the place is named Matakitaki as the people gaze at it.
Turi assigns names to many places along the route based on actions, incidents, bodily traces, or objects encountered during travel.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race THE EMIGRATION OF TURI, 211 / THE EMIGRATION OF TUEI. 213 / THE EMIGRATION OF TURI. 215 / THE EMIGRATION OF TURI. 217; lines 6750-6796 confidence: high
Turi sends a party ahead under Pungarehu and orders them to plant Karaka-tree berry stones along the route to introduce a valuable food into the islands.
Turi orders Karaka-tree berry stones brought by the voyagers to be planted along the route so that a valuable food may be introduced into the islands.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race THE EMIGRATION OF TURI. 203 / THE EMIGRATION OF TURI. 205 / THE EMIGEATION OF TUEI. 207 / THE EMIGKATION OF TURI. 209; lines 6513-6567 confidence: medium
Kupe discovers the islands, examines openings into the country, names the two bird inhabitants Kokako and Tiwaiwaka, and returns to his own country leaving the openings as signs.
Kupe discovers the islands, names the two bird inhabitants, leaves examined openings as signs, and later provides information to Turi.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race THE MAGICAL WOODEN HEAD, / THE MAGICAL WOODEN HEAD. 281 / THE MAGICAL WOODEN HEAD. 283 / THE MAGICAL WOODEN HEAD. 285; lines 8673-8757 confidence: medium
Kahukura keeps what he has seen in his heart as striking and as something likely to help him gain knowledge and discover something new.
The section title says the art of netting is learned by Kahukura from the fairies; within the excerpt he seeks knowledge, observes fairy fishing, and joins their net-hauling.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race THE MAGICAL WOODEN HEAD. 281 / THE MAGICAL WOODEN HEAD. 283 / THE MAGICAL WOODEN HEAD. 285 / NET MAKING ACQUIRED FEOM THE FAIRIES. 289; lines 8760-8815 confidence: medium
Full daylight reveals Kahukura as a man; the fairies flee in confusion, abandoning fish, a rush net, and flax-stem canoes; the stitch for netting is first discovered from the net left with Kahukura.
The passage states that the stitch for netting a net is first discovered from the net left with Kahukura after the fairies flee.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race THE MAGICAL WOODEN HEAD. 283 / THE MAGICAL WOODEN HEAD. 285 / NET MAKING ACQUIRED FEOM THE FAIRIES. 289 / NET MAKING ACQUIRED FROM THE FAIRIES. 291; lines 8818-8851 confidence: medium
“NET MAKING ACQUIRED FROM THE FAIRIES.”
The heading says net-making was acquired from fairies, and the excerpt describes the art being taught through children to the Māori race.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race THE SWING. / THE LEGEND GF TAWHAKI. 73 / THE LEGEND OF RTJPE. / HIS ASCENT INTO HEAVEN.; lines 2887-3022 confidence: medium
Rupe and Hinauri arrive at Rehua’s dwelling, Te Putahi-nui-o-Rehua; Rehua cannot keep the courtyard clean and his people neglect it, so Rupe criticizes their idleness in a saying that becomes proverbial.
Rupe makes named tools and cleanses Rehua’s filthy courtyard, turning neglect into order.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 ANCIENT HISTORY OF THE MAORI. / CHAPTER I / UE-NUKU AND WHENA. / UE-NUKU AND WHENA. 6; lines 635-711 confidence: high
Rata’s army does not eat the food. Rata sends Pou-a-hao-kai for water and chants so the water recedes and rain falls. Rata then heats stones, throws them down Pou-a-hao-kai’s throat, and Pou-a-hao-kai’s stomach bursts; after his death the canoes and men he swallowed are seen.
After Rata kills Pou-a-hao-kai and Matuku-tango-tango, the passage states that men could travel safely and without fear of these monsters.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 APOKA AND HIS FRIENDS. 295 / MANAWA AND NGA-TI-MAMOE. 297 / KAUAE AND MANAWA. 299 / LANDS OF NGA-TI-MAMOE TAKEN. 301; lines 13138-13227 confidence: medium
According to tradition, Nga-hue is driven from Hawaiki through Hine-tu-a-olianga’s jealousy, discovers New Zealand, lives at Arahura, finds greenstone, takes it back to Hawaiki, and never returns to New Zealand.
Nga-hue is named as the first discoverer of pounamu, finds it at Arahura, and carries it back to Hawaiki, after which its fame prompts later movement.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 CANOES AEAI-TE-UKU AND MANUKA. 109 / GODS OF KUMAEA. 113 / KUMAIIA AND EOI KOT PUT TOGETHEE. 115 / KAHU-KUEA, AND ORIGIN OF FISH. 117; lines 5648-5671 confidence: medium
Pou-ranga-hua arrives in Hawaiki and brings seven varieties of kumara from the two cliffs Pari-nui-te-ra and Pari-nui-te-rangi.
Pou-ranga-hua brings seven varieties of kumara from Hawaiki, and the kumara obtained by him live and flourish.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 CHAPTER III. / POU-HENI AND HINE-KAU-I-RANGI. / IRA FAMILY. 67 / SICK CURED. 69; lines 3609-3691 confidence: medium
At Whero-whero and Whaka-manu the group sees Te-pua and declares the land like their old country beyond the sea; they take possession, settle, cultivate kumara brought by Iline-hakiri-rangi, and name the planting place Manawa-ru.
Iline-hakiri-rangi brings kumara, directs planting, knows how to cultivate them, and guides work by kowhai blossoming; her crop succeeds while others fail.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 CHAPTER V. / RONGO-I-TUA AND KAHUI-TUPUA. / KUMAEA OBTAINED FROM PO-TIKI. 107 / CANOES AEAI-TE-UKU AND MANUKA. 109; lines 5312-5422 confidence: high
Rongo-i-tua is described as first arriving in these islands from Hawa-iki. He finds the Kahui-tipua and their named chiefs; they set mamaku, kauru, and kiekie before the strangers, but he hardly tastes them.
The passage says Rongo-i-tua was first to arrive from Hawa-iki, secretly prepares dried kumara with water and an incantation, gives it to the Kahui-tipua hosts, and says it came from across the sea.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 CHAPTER V. / RONGO-I-TUA AND KAHUI-TUPUA. / KUMAEA OBTAINED FROM PO-TIKI. 107 / CANOES AEAI-TE-UKU AND MANUKA. 109; lines 5424-5467 confidence: medium
Manuka is completed first; a Kahui-tipua crew sails to Hawa-iki for kumara, returns with cargo, but the crop fails when planted.
Crews sail to Hawa-iki for kumara; Rongo-i-tua makes a later voyage for the same object, learns needed incantations, and sends the canoe back.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 COMMUNICATION ACROSS COOK STRAIT. 201 / TU-AHU-EIRI AND HIS ACTS. 203 / TE-HAU-TAKI VISITS HA-TAITAI. 205 / CHAPTER X.; lines 9611-9646 confidence: low
“Where are the hands and feet / That Tiki made? Gone with the gods.”
Tiki is explicitly said to have made the hands and feet.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 EONGO-KAKO AND TAMA-TEA. 71 / KONGO-KAKO AND HIS FATHEE. 77 / TAMA-TEA-POKAI-WHENUA. 79 / KAHU-NGUNU AND WHAENE. 81; lines 4093-4174 confidence: medium
Kahu-ngunu has his followers gather fern-root, tie the bundles into one large bundle, and roll it into the courtyard, where it fills the space and delights the hungry people, who praise his ability to procure food.
Kahu-ngunu impresses the hungry settlement by procuring abundant fern-root and then a large quantity of paua; the people wonder at his power to procure food.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 FAME OF TE-AHUA-RANGI. 247 / MURDER OF MANAWA. 249 / LAND, HOW CLAIMED AND TAKEN. 253 / TE-KANGI-TAJIAU AND HIS WIFE. 255; lines 11443-11518 confidence: medium
Near Horo-whenua, Hau-reka found men making a canoe, remarked that their tools were blunt, and unfolded a small packet to show a sharp fragment of greenstone.
Hau-reka displayed a sharp greenstone fragment to people using blunt tools; they sent for more, and greenstone became generally used for tools and weapons.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 HOEO-UTA WRECKED. 101 / CHAPTER V. / RONGO-I-TUA AND KAHUI-TUPUA. / KUMAEA OBTAINED FROM PO-TIKI. 107; lines 5216-5309 confidence: high
Rongo-i-tua brings kumara from Hawaiki in his waist-belt, slays the Po-tiki sub-tribe, and takes kumara from them.
Rongo-i-tua is repeatedly linked to bringing, carrying, revealing, and helping others seek kumara.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 IRA FAMILY. 67 / SICK CURED. 69 / EONGO-KAKO AND TAMA-TEA. 71 / KONGO-KAKO AND HIS FATHEE. 77; lines 3929-4010 confidence: medium
Rongo-kako is father of Tama-tea-pokai-whenua; Tama-tea is a progenitor, comes from Hawaiki in Taki-tumu/Horo-uta, lands at Tu-ranga on Maui's fish, travels to Ahu-riri where Tapu-te-rangi flees, and sets up Raka-taonga in the Rua-hine Mountains where Kahu-ngunu left him.
Tama-tea is called a progenitor and is associated with staff-marking, firebrands becoming water-gods, hair producing a place-name, and a broken tree marking parting.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 KAHU-NGUNU AND HIS CHILDEEN. 89 / TAMA-TEA AND KANGI-NUI. 91 / CHAPTER IV / TAMA-TEA AND RONGO-KAKO.; lines 4495-4533 confidence: medium
The ancient song calls for rehearsing at eventide the acts and fame of heroes, ancient leaders, and ancestors.
The opening song calls for rehearsing the acts and fame of departed heroes, leaders, and ancestors.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 KUI, TUTU-MAI-AO, AND TUREHU. / FIEST OCCUPANTS OF SOUTH ISLAND. 189 / MOA-BIKD, HOW EXTERMINATED. 191 / MOKO, THE KOBBEE-CHIEFTAIN. 193; lines 9140-9257 confidence: medium
Te-hau-o-tawera visits, finds the people being destroyed and paralyzed by fear, and volunteers to capture and kill Poua-kai if they will do what he tells them.
Te-hau-o-tawera arrives as an outsider or visitor, finds the people unable to defend themselves, directs a collective trap, lures the destructive bird, and enables its killing.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 KUMAEA OBTAINED FROM PO-TIKI. 107 / CANOES AEAI-TE-UKU AND MANUKA. 109 / GODS OF KUMAEA. 113 / KUMAIIA AND EOI KOT PUT TOGETHEE. 115; lines 5561-5645 confidence: medium
Pani lights her oven, takes a large basket to the stream, sits in the water collecting beneath her, is startled by Patatai hidden on the bank, becomes ashamed, and the passage says kumara was thereby secured for humans.
Pani’s stream collection is observed and interrupted by Patatai; the passage states that from this event the kumara was secured for humans.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 KUMAEA OBTAINED FROM PO-TIKI. 107 / CANOES AEAI-TE-UKU AND MANUKA. 109 / GODS OF KUMAEA. 113 / KUMAIIA AND EOI KOT PUT TOGETHEE. 115; lines 5561-5645 confidence: high
Pou-ranga-hua prepares a canoe to seek better food for his son Kahu-kura, who has rejected his mother’s milk and kaha-wai liver; flying-fish spring from the rejected liver.
Pou-ranga-hua seeks food for his son, survives obstacles, obtains two kumara roots, plants them with rites, and the country is supplied.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 MOA-BIKD, HOW EXTERMINATED. 191 / MOKO, THE KOBBEE-CHIEFTAIN. 193 / ORIGIN OF KGA-TI-MAMOE. 197 / MIGRATION OF NGA-I-TAHU. 199; lines 9364-9432 confidence: medium
Kupe, called the great navigator, is said to have poured salt water on Te-hau’s cultivations to destroy them, thereby forming pools that remain.
Kupe, called the great navigator, is said to pour salt water on cultivations, destroying them and forming pools that remain.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 NGUNU.) / PUKOHO-AU-AHI AND PUHA-URE-EOA. 141 / HOTU-NGAKAU AND STOLEN TAEO. 143 / CHAPTER VII; lines 6877-6936 confidence: medium
The speaker says the name prevents others from failing to proclaim noble birth, identifies with Te-wai-rere-wha and Whaka-tau-potiki, and says Whaka-tau-potiki lifted the heavens on high and is connected with the pair’s coming into life.
Whaka-tau-potiki is described as a great ancestor who lifted the heavens on high.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 OBTAINING KUMARA AT HAWA-IKI. 99 / HOEO-UTA WRECKED. 101 / CHAPTER V. / RONGO-I-TUA AND KAHUI-TUPUA.; lines 5159-5213 confidence: medium
Rongo-i-tua comes from Hawa-iki, lands in the district of the Kahui-tupua, and finds them living on ti-root.
Rongo-i-tua arrives among people living on ti-root, demonstrates kao softened in water, and teaches that this food is the principal support of man.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 PAWA AND HOU-NUKU. 93 / HORO-UTA AT EAST CAPE. 95 / KUMARA, HOW BEOUGHT TO NEW ZEALAND. 97 / OBTAINING KUMARA AT HAWA-IKI. 99; lines 4795-4906 confidence: medium
At midnight the voyagers land in Hawa-iki after the kumara crop has been stored; Kahu-kura digs on coastal cliffs to obtain kumara and make it fall into the canoe.
Kahu-kura obtains kumara at Hawa-iki by ritual action and chant, causing it to fall into Horo-uta and then stop falling.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 RONGO-I-TUA AND KAHUI-TUPUA. / KUMAEA OBTAINED FROM PO-TIKI. 107 / CANOES AEAI-TE-UKU AND MANUKA. 109 / GODS OF KUMAEA. 113; lines 5470-5558 confidence: high
Ancient men and old songs say Toi taught humans to eat fern-root and ti stem, Rongo-i-tua introduced kumara, and Tu-kete in the canoe Huruhuru-manu became a great circumnavigator like Tama-tea and Kupe.
Toi is said to teach humans to eat fern-root and ti stem, while Rongo-i-tua is said to introduce kumara.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 SICK CURED. 69 / EONGO-KAKO AND TAMA-TEA. 71 / KONGO-KAKO AND HIS FATHEE. 77 / TAMA-TEA-POKAI-WHENUA. 79; lines 4013-4090 confidence: medium
Tama-tea proceeds through named places, combs and ties up his hair at Whanga-nui, and names a place Putiki-whara-nui-a-tama-tea-pokai-whenua.
Tama-tea’s travel explains place-names, and the Nga-i-tahu account explicitly credits Tama-tea with Kupe in naming rivers, headlands, and places.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 TAMA-TEA AND KANGI-NUI. 91 / CHAPTER IV / TAMA-TEA AND RONGO-KAKO. / PAWA AND HOU-NUKU. 93; lines 4536-4607 confidence: medium
Kupe and Ngake challenge each other to make the best canoe, begin at dusk, and by dawn Kupe has finished while Ngake is beaten; the canoes are called Rangi-whaka-oma and Kapua-rangi.
The passage explains Matakitaki by the act of looking, names canoes after the canoe-making episode, and attributes difficulty crossing Cook Strait to Kupe throwing Te-whatu-kaiponu overboard.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 TAMA-TEA AND RONGO-KAKO. / PAWA AND HOU-NUKU. 93 / HORO-UTA AT EAST CAPE. 95 / KUMARA, HOW BEOUGHT TO NEW ZEALAND. 97; lines 4707-4792 confidence: medium
Horo-uta is called the ancestors' canoe and the one in which the first kumara was brought from Hawa-iki; the crew includes Pawa, Tai-pupuni, Tai-wawana, Rangi-tu-roua, Hou-taketake, and other priests and followers.
Kahu-kura and his companions share Hawa-iki food, identify kumara, explain its transport by canoe, and the passage describes Horo-uta bringing or being chosen to bring kumara from Hawa-iki.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 TAMA-TEA-POKAI-WHENUA. 79 / KAHU-NGUNU AND WHAENE. 81 / KAHU-NGUNU AND KONGO-MAI- WAHINE. 83 / KAHU-NGUNU OBTAINS PAUA. 85; lines 4251-4326 confidence: high
Kahu-ngunu ties all the roi in one bundle, carries it to Tawa-pata above the village, lets it fall and scatter through the pa, and the people roast, feast, and praise him as an able food-procuring chief.
Kahu-ngunu produces and distributes abundant food and paua for the settlement, whose people praise his ability to procure food.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 TE-KAPU-WAI AND HIS WAKS. 185 / TAEA-I-TU AND HIS GOD. 187 / CHAPTER IX, / KUI, TUTU-MAI-AO, AND TUREHU.; lines 8913-8960 confidence: medium
Ao-tea-roa was "fished up by Maui" and called the "Fish of Maui."
The passage says Ao-tea-roa was fished up by Maui and became known as the Fish of Maui.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 THE BATTLE : TAI-MAHUTAXGA TAKEN TRISONEK. 21 / UE-NUKU AND HOE-ORA. 23 / UE-NUKU IKSULTS TAIKEA. 31 / TAIKEA AT WHAKA-TANE. 33; lines 2109-2179 confidence: medium
Paikea migrates with Hutu-rangi, her father and mother, relatives, and tribe to Ana-ura and gives the district to Hutu-rangi and her people up to Puke-hore.
Paikea gives Ana-ura to Hutu-rangi and her people, places an eel in the lake, builds a stockade for her parents, and provides firewood.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 UE-NUKU AND EUA-TAPU. / UE-NUKU AND HIS COMB. 51 / KUA-TAPU AND A GBEAT TIDE. 53 / EUA-TAPU AND PAIKEA. 55; lines 3001-3205 confidence: medium
Hae-ora tells Paikea to go and teach Kahu-tu-a-nin his knowledge of agriculture and seasonal signs for enduring want and enjoying plenty.
Hae-ora instructs Paikea to teach knowledge of agriculture and seasonal signs so people can endure want and enjoy times of plenty.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 UE-NUKU AND EUA-TAPU. / UE-NUKU AND HIS COMB. 51 / KUA-TAPU AND A GBEAT TIDE. 53 / EUA-TAPU AND PAIKEA. 55; lines 3001-3205 confidence: medium
Paikea goes to Wai-apu, marries Hotu-rangi, and begets descendants leading to Porou-rangi, named as progenitor of Nga-i-porou.
Paikea’s marriage and descendants lead to Porou-rangi, who is identified as progenitor of Nga-i-porou.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 UE-NUKU. / UE-NUKU AND EUA-TAPU. / UE-NUKU AND HIS COMB. 51 / KUA-TAPU AND A GBEAT TIDE. 53; lines 2920-2998 confidence: high
Ara-hura or Kai-koura, the Middle Island, is said to have been an island before Maui pulled up his fish, the land.
Maui is linked to pulling up land as a fish, with accounts of his vessel, ancestral jaw-bone hook, nose-blood bait, and agitated sea.
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First Part of the Royal Commentaries of the Yncas, Vol. II CHAPTER III. / THE CONQUEST OF OTHER VILLAGES, AND OF OTHER BARBAROUS / NATIONS. / COMMENTARIES OF THE YNCAS.; lines 14684-14731 confidence: medium
The Ynca provides for worship of the Sun and the welfare of the new vassals, ordering irrigation channels, new cultivation, and clothing distributed among chiefs.
After submission, the Ynca provides Sun worship, welfare, irrigation, cultivation, clothing, and supplies for the new vassals.
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First Part of the Royal Commentaries of the Yncas, Vol. II CHAPTER XV. / THE PEOPLE OF CASAMARCA RESIST AND EVENTUALLY SUBMIT. / COMMENTARIES OF THE YNCAS. / SIXTH BOOK OF THE ROYAL; lines 6383-6422 confidence: medium
Ccapac Yupanqui receives them courteously, pardons them in the name of the Ynca and prince, accepts them as vassals, and tells them to perform duties, become peaceful, live in villages, and expect the Ynca to treat them as his father the Sun commanded.
The Inca representative accepts former enemies, commands them to become peaceful, live in villages, and ask for beneficial favors under Inca authority.
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First Part of the Royal Commentaries of the Yncas, Vol. II CHAPTER XVII. / COMMENTARIES OF THE YNCAS. / SEVENTH BOOK OF THE BOYAL / COMMENTARIES OF THE YNCAS.; lines 12378-12394 confidence: low
The Chirihuanas are said to have learned from the Yncas how to make dwellings, in which they lived in common.
The Chirihuanas are said to have learned from the Yncas how to make dwellings.
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First Part of the Royal Commentaries of the Yncas, Vol. II CHAPTER XVIII. / PREPARATIONS FOR THE CONQUEST OF CHILE. / SEVENTH BOOK OF THE ROYAL / COMMENTARIES OF THE YNCAS.; lines 12470-12509 confidence: medium
Messengers, sent according to ancient Inca custom, call on the inhabitants to submit to the child of the Sun, who brings a new religion, laws, and customs.
The messengers say the child of the Sun comes to give a new religion, laws, and customs under which the inhabitants may live like men rather than brutes.
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First Part of the Royal Commentaries of the Yncas, Vol. II CHAPTER XXXHI. / SIXTH BOOK OF THE ROYAL / COMMENTARIES OP THE YNCAS. / SIXTH BOOK OP THE EOYAL; lines 8986-9027 confidence: medium
The Ynca says all the past is forgiven and that he came not to deprive the chief of estate and lordship but to improve his condition through better laws and customs.
The Ynca says he has come not to deprive Chimu of estate and lordship but to improve his condition by introducing better laws and customs.
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First Part of the Royal Commentaries of the Yncas, Vol. II COMMENTARIES OE THE YNCAS. / CHAPTER XXIV. / FIFTH BOOK OF THE ROYAL / COMMENTARIES OP THE YNCAS.; lines 3617-3659 confidence: medium
After the army departed, the Ynca ordered provisions for provincial needs and ordered construction of a water channel more than twelve feet deep and wide and more than one hundred and fifty leagues long.
The Ynca orders water channels from mountain springs to irrigate pastures across great distances, and the works are described as unusually great and beneficial.
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First Part of the Royal Commentaries of the Yncas, Vol. II COMMENTARIES OF THE YNCAS. / CHAPTER XXV. / FIFTH BOOK OF THE BOYAL / COMMENTARIES OF THE YNCAS.; lines 3779-3821 confidence: medium
The Ynca directs his own relations to instruct the Indians in Inca religion and laws, abolish abuses, and appoints officials to build irrigation channels and cultivate lands to increase revenues of the Sun and the king.
The Ynca orders instruction in religion and laws, abolition of former abuses, irrigation works, cultivation, and expansion of Sun worship to another land.
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First Part of the Royal Commentaries of the Yncas, Vol. II COMMENTARIES OF THE YNCAS. / CHAPTER XXVIII. / OF THE FRUITS OF SPAIN, AND OF THE SUGAR CANE. / NINTH BOOK OP THE ROYAL; lines 22065-22104 confidence: low
The narrator wishes he knew the ingenious people who introduced the plants so he could record their names, origins, and deserved praise and blessing.
The narrator wants to record and bless those who introduced useful plants and gives Gaspar de Alcocer as a named example of plant introduction.
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First Part of the Royal Commentaries of the Yncas, Vol. II COMMENTARIES OF THE YNCAS. / NINTH BOOK OP THE EOYAL / CHAPTER XXIV. / OP WHEAT.; lines 21713-21753 confidence: medium
The narrator says the first person to bring wheat to his country was Maria de Escobar, wife of Diego de Chaves, both natives of Truxillo; he knew her in Cuzco and says her husband died in the City of the Kings.
Maria de Escobar is singled out as the first person to bring wheat to the narrator's country and is explicitly compared to Ceres, who was worshipped for another similar service.
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First Part of the Royal Commentaries of the Yncas, Vol. II COMMENTARIES OF THE YNCAS. / SIXTH BOOK OF THE ROYAL / COMMENTARIES OF THE YNCAS. / CHAPTER XII.; lines 5977-6021 confidence: low
He ordains laws and rules while preserving ancient customs that do not oppose Inca religion and law; the passage says the aim is not tyranny but improving the conquered people’s mode of life while respecting laws of nature.
The passage states that the aim was to raise conquered people from a savage to a human mode of life while not tyrannizing them.
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First Part of the Royal Commentaries of the Yncas, Vol. II COMMENTARIES OP THE YNCAS. / CHAPTER XI Y. / SIXTH BOOK OI' THE ROYAL / COMMENTARIES OR THE YNCAS.; lines 6245-6289 confidence: medium
After festivals for receiving the Ynca as lord, the Curaca Huamachucu asks the captain general to reform his people’s religion, laws, and customs, saying he had long desired reform but feared acting against ancestral laws.
The Curaca asks for reform of religion, laws, and customs, and the Ynca orders new settlement patterns and religious practice for the vassal population.
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First Part of the Royal Commentaries of the Yncas, Vol. II COMMENTARIES OP THE YNCAS. / EIGHTH BOOK OF THE ROYAL / CHAPTER VI. / COMMENTARIES OP THE YNCAS.; lines 15292-15335 confidence: medium
The Yncas are said to have had more trouble teaching than conquering; they taught clothing, shoes, agriculture, irrigation, and terrace construction.
The Yncas are described as teaching conquered inhabitants clothing, footwear, cultivation, irrigation, and terrace construction.
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First Part of the Royal Commentaries of the Yncas, Vol. II EIGHTH BOOK OF THE BOYAL / COMMENTARIES OF THE YNCAS. / EIGHTH BOOK OE THE ROYAL / COMMENTARIES OF THE YNCAS.; lines 15813-15856 confidence: medium
He recommended to the heir the conquest of barbarians so they might be taught the worship of the Sun and a civilised life, and told him to imitate his ancestors.
The heir is told to conquer barbarians so they may be taught the worship of the Sun and a civilised life.
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First Part of the Royal Commentaries of the Yncas, Vol. II EIGHTH BOOK OF THE ROYAL / CHAPTER VI. / COMMENTARIES OP THE YNCAS. / EIGHTH BOOK OE THE BOYAL; lines 15338-15381 confidence: medium
The embassy asks the Ynca to send captains to teach village building and cultivation so the people may live like men; they promise loyal vassalage, and the Huancavillca are named as chief promoters.
The Ynca grants a request for instruction and sends teachers and engineers to teach religion, customs, irrigation, cultivation, and village construction.
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First Part of the Royal Commentaries of the Yncas, Vol. II FIFTH BOOK OF THE ROYAL / CHAPTER XXYI. / COMMENTARIES OF THE YNCAS. / FIFTH BOOK OF THE ROYAL; lines 3926-3964 confidence: low
Tradition says Hanco-huallu went almost two hundred leagues from his native land; the exact forest entry and final settlement were unknown, but he descended by a great river, settled by large beautiful lakes, and was said to have performed wonderful deeds.
The passage reports that Hanco-huallu performed wonderful deeds that sounded like fables after settling near the river and lakes.
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First Part of the Royal Commentaries of the Yncas, Vol. II FIFTH BOOK OF THE ROYAL / COMMENTARIES OF THE YNCAS. / CHAPTER XI. / FIRST BOOK OF THE ROYAL; lines 1640-1691 confidence: medium
“The Indians of Peru began to have some kind of government from the time of Ynca Manco Ccapac, and of the King Ynca Rocca” and previously lived without “laws or polity.”
The passage associates the beginning of government and ordered social practices with Inca kings and princes who teach laws that the people adopt.
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First Part of the Royal Commentaries of the Yncas, Vol. II INDEX. / NAMES OE / INDIANS. / INDKX.; lines 25422-25579 confidence: medium
"Manco Ccapac, first Ynca... fabulous accounts of his origin... death... lineage"
Manco Ccapac is named as first Ynca and associated with fabulous accounts of his origin and lineage.
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First Part of the Royal Commentaries of the Yncas, Vol. II NINTH BOOK OF THE BOYAL / CHAPTER XIII. / TWO FAMOUS ROADS THAT THERE WERE IN PERU. / COMMENTARIES OF THE YNCAS.; lines 20225-20272 confidence: low
Agustín de Zarate is introduced as the quoted source; Guaynacava is glossed as a rich youth and credited with territorial increase, justice and right, and culture and civilisation.
Guaynacava is credited with conquest, enforcement of justice, and introduction of culture and civilisation.
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First Part of the Royal Commentaries of the Yncas, Vol. II OP WHEAT. / COMMENTARIES OP THE YNCAS. / CHAPTER XX Y. / OP THE VINE, AND THE FIRST THAT BORE GRAPES IN CUZCO.; lines 21772-21800 confidence: medium
"introduced the plant of Noah into Peru" is credited to "Francisco de Caravantes," described as from Toledo and one of the first conquerors.
A named figure is credited with introducing a valued cultivated plant, and the narrator explicitly compares this act with the divine honor given to Bacchus.
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First Part of the Royal Commentaries of the Yncas, Vol. II SEVENTH BOOK OF THE BOYAL / COMMENTARIES OF THE YNCAS. / CHAPTER XIY. / SEVENTH BOOK OB THE ROYAL; lines 11785-11824 confidence: medium
The army is much reduced by previous battles, but the Yncas urge the Musus to submit to their king, described as “a child of the Sun” who was “sent from Heaven by his Father” to teach men to live as men and worship the Sun as God.
The king is said to have been sent from Heaven to teach men to live like men rather than beasts and to worship the Sun as God.
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First Part of the Royal Commentaries of the Yncas, Vol. II SIXTH BOOK OF THE ROYAL / COMMENTARIES OP THE YNCAS. / SIXTH BOOK OP THE EOYAL / COMMENTARIES OF THE YNCAS.; lines 9030-9062 confidence: medium
The Prince visits valleys and orders grand edifices, irrigation channels, and storehouses for rents of the Sun and the Ynca and for relief in scarcity; the passage calls this an ancient custom of the Yncas.
The Prince orders edifices, irrigation channels, and storehouses intended partly to succour people during scarcity.
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First Part of the Royal Commentaries of the Yncas, Vol. II SIXTH BOOK OP THE EOYAL / COMMENTARIES OF THE YNCAS. / CHAPTER XXXIV. / SIXTH BOOK OF THE BOYAL; lines 9065-9119 confidence: medium
He founds towns and causes numerous irrigation channels to be made, converting sterile and uncultivated wilds into fruitful and rich districts.
Pachacutec makes sterile wilds fruitful through irrigation and settlement, and replaces prior customs with new laws and regulations.
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First Part of the Royal Commentaries of the Yncas, Vol. II THE CONQUEST OF OTHER VILLAGES, AND OF OTHER BARBAROUS / NATIONS. / COMMENTARIES OF THE YNCAS. / EIGHTH BOOK OF THE ROYAL; lines 14734-14771 confidence: medium
They had no property, went naked, did not know how to make clothes; victors seized women and children, and men ate one another.
Tupac Ynca Yupanqui orders masters to teach villages, agriculture, clothing, and irrigation to peoples portrayed as previously lacking these practices.
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First Part of the Royal Commentaries of the Yncas, Vol. II VIII. / INDEX. / NAMES OF / SPANIARDS.; lines 26358-26586 confidence: medium
"Francisco de Caravantes ... introduced the vine into Peru"; "Escobar, Maria de, introduced wheat into Peru"
Several figures are listed as introducing or bringing vine, wheat, a canary-bird, and rabbits, with nearby notices of asparagus and a huge radish.
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First Part of the Royal Commentaries of the Yncas, Vol. II VOL. II. / EIGHTH BOOK OP THE ROYAL / COMMENTARIES OF THE YNCAS. / EIGHTH BOOK OE THE ROYAL; lines 14466-14506 confidence: medium
The newly subjugated people are to be instructed in the Ynca's religion, laws, and moral customs; irrigation channels and hillside terraces are ordered, and the Indians acknowledge the benefit.
The Ynca orders instruction in religion, laws, and moral customs, and introduces irrigation channels and hillside terraces for a fertile but previously undeveloped country.
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First Part of the Royal Commentaries of the Yncas, Vol. II VOL. II. / SEVENTH BOOK OF THE EOYAL / CHAPTER XVII. / COMMENTARIES OF THE YNCAS.; lines 12286-12332 confidence: medium
The Ynca addresses blood-royal relatives and says they are bound to conquer the Chirihuanas, deliver them and teach them, “for this our Father the Sun has sent us.”
The stated purpose of conquest is to deliver the Chirihuanas from a degraded state and teach them the life of men.
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First Part of the Royal Commentaries of the Yncas, Vol. II VOL. II. / SIXTH BOOK OF THE BOYAL / CHAPTER XI. / COMMENTARIES OF THE YNCAS.; lines 5888-5934 confidence: medium
An unnamed people live without chiefs or a named land, then submit to Ynca Pachacutec, become docile and obedient, form villages, and learn Inca laws.
The unnamed people move from chief-less violence to villages and Inca laws, while the Chucurpu people move from warlike resistance and tiger worship to Inca law, Sun worship, and provincial administration.
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Narratives of the Rites and Laws of the Yncas AN ACCOUNT / THE ANTIQUITIES OF PEEU. / ANTIQUITIES OF PERU. 69 / ANTIQUITIES OF PERU. 71; lines 3644-3727 confidence: medium
Tonapa is described as long-haired, grey-haired, lean, wearing a long shirt, travelling with a staff, teaching lovingly, calling people sons and daughters, healing by touch, speaking all languages, and bearing several names or titles.
Tonapa travels through the land teaching, healing the sick by touch, addressing people as children, and speaking all languages.
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Narratives of the Rites and Laws of the Yncas AN ACCOUNT / THE FABLES AND RITES OF THE YNCAS, / CHRISTOVAL DE MOLINA, / FABLES AND RITES OF THE YNCAS. 5; lines 840-918 confidence: medium
Another fable says the Creator had two sons, Ymaymana Viracocha and Tocapo Viracocha; he completes tribes and nations, assigns dresses and languages, and sends the celestial bodies to heaven.
The Creator completes tribes and nations and assigns dresses and languages to them.
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Narratives of the Rites and Laws of the Yncas AN ACCOUNT / THE ANTIQUITIES OF PERU. / ANTIQUITIES OP PERU. 69 / ANTIQUITIES OP PEEU. 71; lines 3239-3317 confidence: medium
Tonapa/Tarapaca is described as travelling with a staff, teaching natives lovingly as sons and daughters, performing many miracles, healing the sick by touch, and speaking all languages better than the natives.
Tonapa travels through the land, teaches, heals by touch, speaks languages, and performs miracles.
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Narratives of the Rites and Laws of the Yncas ANTIQUITIES OF PERU. 69 / ANTIQUITIES OF PERU. 71 / ANTIQUITIES OF PERU. 73 / ANTIQUITIES OF PERU. 75; lines 3810-3901 confidence: medium
Manco marries his sister Mama Ocllo so they might have no equal and not lose caste; they enact laws, conquer disobedient provinces and nations, and the Ttahuantinsuyus come with rich presents as news of the new Ynca spreads.
After settlement and marriage, Manco Ccapac enacts laws, conquers disobedient provinces and nations, and receives recognition and rich presents.
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Narratives of the Rites and Laws of the Yncas ANTIQUITIES OF PERU. 71 / ANTIQUITIES OF PERU. 73 / ANTIQUITIES OF PERU. 75 / ANTIQUITIES OF PERU.; lines 3904-4009 confidence: medium
The ruler orders the dress of each village to differ and orders tribes to choose whence they descended and came so that each tribe may be distinguished.
Manco Ccapac is credited with establishing distinctive village dress, requiring origins to be chosen, and ordering infant head-pressing for control.
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Narratives of the Rites and Laws of the Yncas ANTIQUITIES OF PERU. 81 / ANTIQUITIES OF PERU. 83 / ANTIQUITIES OF PERU. 85 / ANTIQUITIES OF PERU. 87; lines 4364-4444 confidence: medium
Curacas of Asillu and Hucuru say that in ancient times Tonapa Vihinquira came as a poor thin old man with beard, long hair, and long shirt, and was a wise councillor in affairs of state.
Tonapa is described as a wise councillor and repeatedly credited with banishing huacas, idols, and hapi-nunus to snowy mountains.
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Narratives of the Rites and Laws of the Yncas ANTIQUITIES OF PERU. / ANTIQUITIES OF PERU. 79 / ANTIQUITIES OF PERU. 81 / ANTIQUITIES OF PERU. 83; lines 4190-4271 confidence: medium
Mayta Ccapac is said to cry in the womb, speak soon after birth, fight at ten, govern well, make moral laws, forbid evil customs, and foretell the holy gospel.
The ruler makes moral laws, forbids evil customs, judges forbidden practices, orders labor and boundary rules, forbids unjust wars, and is credited with universal peace.
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Narratives of the Rites and Laws of the Yncas ANTIQUITIES OF PERU. / ANTIQUITIES OF PERU. 79 / ANTIQUITIES OF PERU. 81 / ANTIQUITIES OF PERU. 83; lines 3708-3810 confidence: medium
Mayta Ccapac is said to cry in the womb, speak a few months after birth, defeat enemies at ten, govern well, make moral laws, forbid evil customs, and foretell the holy gospel.
Mayta Ccapac makes moral laws, forbids evil customs, punishes offenses, commands against unjust wars, directs agricultural and building labor, sets landmarks, and brings peace.
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Narratives of the Rites and Laws of the Yncas ANTIQUITIES OF PERU. 81 / ANTIQUITIES OF PERU. 83 / ANTIQUITIES OP PERU. 85 / ANTIQUITIES OP PERU. 87; lines 3892-3968 confidence: medium
Curacas of Asillu and Hucuru say that in ancient times Tonapa Vihinquira came as a poor thin old bearded long-haired man in a long shirt and was a wise councillor in affairs of state.
Tonapa is described as a wise councillor present in multiple lands who banishes huacas, idols, and hapi-nunu demons that had harmed people.
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Narratives of the Rites and Laws of the Yncas ANTIQUITIES OP PERU. 69 / ANTIQUITIES OP PEEU. 71 / ANTIQUITIES OF PERU. 73 / ANTIQUITIES OF PERU. 75; lines 3397-3474 confidence: medium
The siblings complain of a stone between them; Manco strikes the stone or huaca with his tupac-yauri, and the stone speaks, warning that the staff protects Manco and saying the siblings sinned and belong in the infernal regions.
Manco Ccapac carries the tupac-yauri, is warned that the staff protects him, is strengthened by the rainbow, then proceeds toward the settlement that becomes associated with Cuzco.
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Narratives of the Rites and Laws of the Yncas CHAPTER I. / CHAPTER 11. / OF THE INDIANS OF HUAROCHIRT. 125 / OF THE INDIANS OP HUAROCHIRI. 127; lines 5981-6061 confidence: medium
Coniraya blesses the condor with perpetual life, freedom to range wildernesses, valleys, and ravines, undisturbed nesting, permission to eat dead or neglected animals, and a decree that whoever kills it shall be killed.
Coniraya's pronouncements explain traits or social treatment of animals, including condor feeding habits, fox nocturnality and smell, fox hunting, and lion festival honors.
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Narratives of the Rites and Laws of the Yncas CHAPTER II. / OF THE INDIANS OF HDAROCHIRT. 125 / OF THE INDIANS OP HUAROCHIRI. 127 / OF THE INDIANS OF HUAROCHIRI. 129; lines 5436-5514 confidence: medium
The passage says there were once no fishes in the sea; Urpi-huachac reared a few in a small pond, and Coniraya emptied them into the sea, from which all sea fishes propagated.
The passage says there were no fishes in the sea until Coniraya emptied Urpi-huachac's pond fishes into it, after which all sea fishes propagated.
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Narratives of the Rites and Laws of the Yncas CHAPTER VI. / OF THE INDIANS OP HUAROCHIRI. 143 / CHAPTER VII. / OF THE INDIANS OF HUAROCHIEI. 145; lines 6054-6128 confidence: medium
Pariacaca examines the country, finds a rill from the ravine of Gocaclialla stopped by a dam, and orders birds, snakes, lizards, bears, lions, and other animals to remove the obstruction, widen the channel, and make new channels until water reaches the farms.
Pariacaca organizes the clearing and construction of channels and brings water to the farms in a way the passage says is still working.
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Narratives of the Rites and Laws of the Yncas COLLECTED / CHAPTER I. / CHAPTER II. / OF THE INDIANS OF HDAROCHIRT. 125; lines 5287-5359 confidence: medium
Coniraya causes irrigating channels to flow by hurling a hollow cane, travels arranging many things, and uses knowledge for tricks and deceits concerning huacas and idols.
Coniraya causes irrigating channels to flow with a hollow cane and goes about arranging many things.
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Narratives of the Rites and Laws of the Yncas FABLES AND EITES OP THE YNCAS. 37 / FABLES AND RITES OP THE YNCAS. 39 / FABLES AND RITES OP THE YNCA8. 41 / FABLES AND RITES OP THE TNCAS. 43; lines 2557-2636 confidence: medium
The repeated taqui is explained as having been given by the Creator to Manco Ccapac, the first Ynca, when he came forth from the Cave of Tampu, with a command that it be sung at this festival and no other.
Manco Ccapac, described as the first Ynca and common ancestor, receives the festival taqui from the Creator after coming forth from the Cave of Tampu, and the passage also says he instituted the feast for Sinchi Rocca.
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Narratives of the Rites and Laws of the Yncas FABLES AND KITES OF THE YNCAS. 45 / FABLES AND KITES OP THE YNCAS. 47 / FABLES AND RTTES OP THE YNCAS. 49 / FABLES AND RITES OF THE YNCAS. 51; lines 2885-2962 confidence: medium
April is Ayrihuay, when crops are reaped; knighted youths go to Sausiru for maize; Mama-huaca, sister of Manco Ccapac, is said to have sown the first maize there; the farm is cultivated for her embalmed body and its crop made into chicha for her service.
Mama-huaca is identified as the one who sowed the first maize at Sausiru, and the farm continues to be cultivated for her embalmed body.
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Narratives of the Rites and Laws of the Yncas FABLES AND RITES OP THE YNCAS. 37 / FABLES AND KITES OP THE YXCAS. 39 / FABLES AND KITES OP THE YNCAS. 41 / FABLES AND RITES OP THE YNCAS. 43; lines 2233-2306 confidence: medium
The passage says that when Manco Ccapac came forth from the Cave of Tampu, the Creator gave him the taqui and commanded that it be sung at this festival and no other.
Manco Ccapac, named as the first Ynca and ancestor, is said to have come forth from the Cave of Tampu and to have received the taqui from the Creator for this festival only.
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Narratives of the Rites and Laws of the Yncas FABLES AND RITES OP THE YNCAS. 45 / FABLES AND RITES OP THE YNCAS. 47 / FABLES AND RTTES OF THE YNCAS. 49 / FABLES AND RITES OP THE YNCAS. 51; lines 2536-2612 confidence: medium
April is called Ayrihuay; crops are reaped, knighted youths fetch maize from Sausiru, and Mama-huaca, sister of Manco Ccapac, is said to have sowed the first maize there.
Mama-huaca, identified as sister of Manco Ccapac, is said to have sowed the first maize at Sausiru, and the farm is cultivated yearly for her embalmed body.
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Narratives of the Rites and Laws of the Yncas INDEX. 211 / INDEX. 213 / INDEX. 215 / INDEX. 217; lines 10440-10558 confidence: medium
The Manco Ccapac entry associates him with a deluge, a call from the Sun, issuing from Paccari-tampu, brotherhood with Huanacauri, birth, marriage, being enemy of Huaca, prayers, and a ceremony ordered by him.
Manco Ccapac is indexed with a call from the Sun, issuing from Paccari-tampu, prayers, and a ceremony ordered by him.
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Narratives of the Rites and Laws of the Yncas OF THE INDIANS OF HUAROCHIRI. 141 / CHAPTER VI. / OF THE INDIANS OP HUAROCHIRI. 143 / CHAPTER VII.; lines 6028-6051 confidence: medium
“How Pariacaca gave water in abundance to the Indians of the Ayllu Copara, for their fields; how he became enamoured of Choque Suso, an idol which is still very famous.”
The heading states that Pariacaca gave abundant water to the Indians of Ayllu Copara for their fields, and the body describes an irrigation crisis in those fields.
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Narratives of the Rites and Laws of the Yncas OP THE INDIANS OF HCJAROCHIRI. 141 / CHAPTER VI. / CHAPTER VII. / OP THE INDIANS OF HUAROCHIEI. 145; lines 6721-6798 confidence: medium
Pariacaca promises a larger channel, surveys the country, identifies water from the ravine of Cocachalla, and orders birds, snakes, lizards, bears, lions, and other animals to remove obstructions and make channels.
Pariacaca plans a canal, orders animals to remove obstructions and make channels, and the resulting irrigation system is said still to work.
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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
Ymaymana Viracocha, the elder, is sent through mountains and forests to name trees, flowers, fruits, and herbs and teach their edible, medicinal, or poisonous qualities.
The Creator's sons travel through complementary landscapes, name plants, rivers, and trees, and teach people about food, medicine, poison, fruits, and flowers.
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Narratives of the Rites and Laws of the Yncas THE ANTIQUITIES OF PERU. / ANTIQUITIES OP PERU. 69 / ANTIQUITIES OP PEEU. 71 / ANTIQUITIES OF PERU. 73; lines 3320-3394 confidence: medium
Tonapa, after release, stays on a rock called Titicaca, travels by Tiquina and Chacamarca to Tiyahuanacu, preaches to people drinking and dancing, denounces them when they do not listen, and the dancers are turned into stones said to be visible still.
Tonapa preaches to drinking and dancing people who do not listen; after he denounces them, the dancers are turned into stones.
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Narratives of the Rites and Laws of the Yncas THE FABLES AND KITES OF THE YNCAS, / CHRISTOVAL DE MOLINA, / FABLES AND RITES OF THE YNCAS. O / FABLES AND EITE8 OP THE YNCAS. 7; lines 708-830 confidence: high
The Creator, father of Ymaymana Viracocha and Tocapo Viracocha, sends one through mountains and forests and the other through plains to name trees, herbs, rivers, fruits, and flowers and teach their uses; they reach the sea and ascend to heaven.
The Creator’s sons traverse complementary regions, name plants, rivers, and trees, and teach people food, medicine, poison, and other qualities.
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Narratives of the Rites and Laws of the Yncas THE YNCAS. / THE FABLES AND KITES OF THE YNCAS, / CHRISTOVAL DE MOLINA, / FABLES AND RITES OF THE YNCAS. O; lines 626-705 confidence: medium
Another fable says the Creator had two sons, Ymaymana Viracocha and Tocapo Viracocha; the Creator assigns dresses and languages to nations, sends celestial bodies to heaven, travels by the mountain road from Tiahuanaco, and turns rebellious peoples into stones shaped as men and women.
The Creator completes tribes and nations and assigns dresses and languages to them.
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Narratives of the Rites and Laws of the Yncas XX INTRODUCTION. / AN ACCOUNT / THE FABLES AND RITES OF THE YNCAS, / CHRISTOVAL DE MOLINA,; lines 746-837 confidence: medium
The Creator made one of each nation from clay, painted the dress and hair proper to each, and gave each nation its language, songs, seeds, and food.
The Creator assigns nations their dress, hair form, language, songs, seeds, and food.
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confucian
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The Four Books: Confucian Analects, The Great Learning, The Doctrine of the Mean, and The Works of Mencius BEARING OF THE SUPERIOR AND THE / MEAN MAN . / BOOK XIV. HSIEN WAN / NOT ALWAYS BE SPOKEN: A LESSON; lines 11222-11420 confidence: medium
Nan-kung Kwo says I was skillful at archery and Ao could move a boat on land, yet neither died naturally; Yü and Chi worked at husbandry and became possessors of the kingdom. The Master gives no reply, but later praises Nan-kung Kwo as a superior man and esteemer of virtue.
Nan-kung Kwo contrasts I and Ao's extraordinary prowess and unnatural deaths with Yü and Chi's husbandry and possession of the kingdom; the commentary links Chi/Hau-chi with agriculture and dynastic descent.
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The Four Books: Confucian Analects, The Great Learning, The Doctrine of the Mean, and The Works of Mencius BOOK XII. YEN YUAN / REALIZED: A CONVERSATION WITH / ACTERISTIC OF PERFECT VIRTUE: A / ABOUT THE WAYS OF HIS BROTHER.; lines 9423-9500 confidence: medium
The commentary says the phrase “four seas” appears in the Shu-ching, Shih-ching, and Li Chi; it describes an ancient idea of a central habitable country bordered by four seas and notes that Great Yu was represented as making the four seas into ditches to drain inundating waters from the Middle Kingdom.
The commentary says Great Yu was represented as making the four seas into four ditches to drain waters inundating the Middle Kingdom.
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The Four Books: Confucian Analects, The Great Learning, The Doctrine of the Mean, and The Works of Mencius CH. 14. THE VALUE TO A RULER / DISCOVERED ITSELF IN HIS GREATEST / CH. 19. FOUR DIFFERENT CLASSES / S. THE WORKS OF MENCIUS; lines 45665-45871 confidence: medium
The wife of the Yellow Emperor is said to have first taught people to keep silkworms and manage silk for clothing; later ages sacrificed to her.
The wife of the Yellow Emperor is credited with first teaching silkworm keeping and silk management for clothing.
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The Four Books: Confucian Analects, The Great Learning, The Doctrine of the Mean, and The Works of Mencius CH. 14. THE VALUE TO A RULER / DISCOVERED ITSELF IN HIS GREATEST / CH. 19. FOUR DIFFERENT CLASSES / S. THE WORKS OF MENCIUS; lines 45665-45871 confidence: medium
The wife of the Yellow Emperor is said to have first taught people to keep silkworms and manage silk for clothing; later ages sacrificed to her.
The same fragment says sacrifice was offered to the sericulture teacher in later ages.
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The Four Books: Confucian Analects, The Great Learning, The Doctrine of the Mean, and The Works of Mencius HIS WICKED BROTHER SEANG ; HOW / THE WORKS OF MENCTUS / PIRE BY THE GIFT OF HEAVEN. VOX / THE WORKS OF MKNCIUS; lines 39031-39254 confidence: medium
E Yin thinks that any private man or woman lacking the benefits associated with Yaou and Shun is as if pushed by himself into a ditch; he assumes the heavy charge of the empire, goes to T'ang, and urges attacking Hea and saving the people.
E Yin takes the lack of benefits among the people as his own fault, accepts the heavy charge of the empire, and urges T'ang to attack Hea and save the people.
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The Four Books: Confucian Analects, The Great Learning, The Doctrine of the Mean, and The Works of Mencius OF CARRYING HIS PRINCIPLES INTO / TI1U WORKS OF MENCIUS / IWI 0 / THE WORKS OF MENCTUS; lines 31311-31497 confidence: high
Heu Hing comes from Ts'oo to T'ang, says he acts according to Shin-nung's words, asks Duke Wan for a house site to become one of his people, and receives a dwelling place.
Heu Hing claims to act according to Shin-nung's words, and the note identifies Shin-nung as Father of husbandry and, in some traditions, Father of medicine.
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The Four Books: Confucian Analects, The Great Learning, The Doctrine of the Mean, and The Works of Mencius RULERS. / CONTTCIAN ANALECTS / KI(;HT IN A( I KI'TINC AND DECLINING / BOOK IX. TSZE HAN; lines 6661-6861 confidence: medium
The note says the Fang is a fabulous male bird, sometimes called the Chinese phoenix, appearing when a sage ascends the throne or right principles will triumph; it also links the river map to Fu-hsi, to whom a dragon-headed, horse-bodied being rose from water with markings that suggested diagrams.
The note connects the river map with Fu-hsi and a marked dragon-headed, horse-bodied being rising from water, giving the first sage the idea of diagrams.
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The Four Books: Confucian Analects, The Great Learning, The Doctrine of the Mean, and The Works of Mencius RULERS. / CONTTCIAN ANALECTS / KI(;HT IN A( I KI'TINC AND DECLINING / BOOK IX. TSZE HAN; lines 6863-7014 confidence: low
The Master wishes to live among the nine wild tribes of the east; someone objects that they are rude; the Master replies that where a superior man dwelt, there would be no rudeness.
The Master says that if a superior man dwelt among the eastern tribes, their rudeness would not remain; the passage heading also frames the chapter as about how barbarians can be civilized.
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The Four Books: Confucian Analects, The Great Learning, The Doctrine of the Mean, and The Works of Mencius THE WORKS OF MENCIUR / THE WORKS OF 1IENCIUS / THE WORKS 01? MENCIUS / THE WORKS OF MENCTUS; lines 33642-33829 confidence: medium
Yu repressed the inundation; Chow-kung drove away ferocious animals; Confucius completed the Spring and Autumn, terrifying rebellious ministers and villainous sons.
Chow-kung drives away all ferocious animals and the people enjoy repose.
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The Four Books: Confucian Analects, The Great Learning, The Doctrine of the Mean, and The Works of Mencius THE WORKS OF MENCTUS / THE WORKS OF MENCIUR / THE WORKS OF 1IENCIUS / THE WORKS 01? MENCIUS; lines 33482-33639 confidence: medium
Shun employs Yu to reduce the waters to order; Yu opens channels, conducts waters to the sea, drives snakes and dragons into marshes, removes dangers, and allows people to occupy the plains.
Yu is employed to reduce the waters to order, opens obstructed channels, conducts waters to the sea, drives away dangerous beings, and makes plains available for human occupation.
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The Four Books: Confucian Analects, The Great Learning, The Doctrine of the Mean, and The Works of Mencius THE WORKS OF MENCTUS / THE WORKS OF MEXCH'S / THE WORKS OF MENCTUS / CH. 9. HOW THK MINISTERS OF; lines 44208-44384 confidence: medium
Pih Kwei claims his water management is superior to Yu's; Mencius replies that he is wrong and that Yu regulated waters according to the laws of water.
Yu is presented as the exemplar who regulates waters according to their laws and directs them to the four seas, while Pih Kwei's method sends waters into neighboring states and is condemned as inundation.
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The Four Books: Confucian Analects, The Great Learning, The Doctrine of the Mean, and The Works of Mencius TI1U WORKS OF MENCIUS / IWI 0 / THE WORKS OF MENCTUS / THE WORKS OF MENOTUS; lines 31626-31781 confidence: high
Yaou raises Shun to office; Shun commits the direction of fire to Yih, who burns forests and vegetation on mountains and in marshes so birds and beasts flee.
Named rulers and ministers respond to disorder by clearing land, regulating water, teaching agriculture, and teaching social relations.
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The Li Ki, Books I-X (The Sacred Books of China: The Texts of Confucianism, Part III; Sacred Books of the East, Vol. 27) BOOK IV. THE YUEH LING / SUPPLEMENTARY SECTION. / Part TL / BOOK V. THE QUESTIONS OF 3ANG-3ZE1; lines 15973-16096 confidence: high
Later sages arose and people learned the benefits of fire, moulded metals and clay, built towers and houses, cooked foods, made must and sauces, formed linen and silk fabrics, nourished the living, offered to the dead, and served departed spirits and God.
Later sages arise and teach people the benefits of fire, construction, cooking, prepared foods, metal and clay working, and textile production.
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The Li Ki, Books I-X (The Sacred Books of China: The Texts of Confucianism, Part III; Sacred Books of the East, Vol. 27) BOOK IV. THE YUEH LING / SUPPLEMENTARY SECTION. / Part TL / BOOK V. THE QUESTIONS OF 3ANG-3ZE1; lines 18555-18637 confidence: medium
In the sacrifice, the principal object was the Father of Husbandry; offerings also went to ancient superintendents of husbandry and discoverers of grains to express thanks for reaped crops.
The passage names the Father of Husbandry, discoverers of grains, and inventors of dykes and water-channels as recipients connected with agricultural benefit.
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The Li Ki, Books I-X (The Sacred Books of China: The Texts of Confucianism, Part III; Sacred Books of the East, Vol. 27) Book XLII. Hsianc Yin A106 f. / Book XLIV. YEN f. / Book XLV. Purine Tf. / Book XLVI. SAnc FO SZE AIH.; lines 2909-3016 confidence: medium
The sages framed the rules of propriety to teach men and, through possession of those rules, distinguish men from brutes.
The sages are said to have framed the rules of propriety in order to teach men and differentiate humans from brutes.
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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 XIII. SANG FU HSIAO Al / BOOK XV. SHAO f / THE GREATER RECORD OF MOURNING RITES. / BOOK XX. Al FA; lines 8363-8424 confidence: high
The passage lists Nang as teacher of cereal cultivation; Khi as continuer of that work; Hau-thd as orderer of the nine provinces and ground spirit; the Ti Aza as definer of zodiacal stars; Yao and Shun as exemplary rulers; and Khwan/Yii in relation to the flood work.
Several figures are credited with civilizing benefits: teaching cereal cultivation, ordering provinces, defining zodiacal times, naming things for use, instructing the people, and improving manners.
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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 XXV. KUNG-NI YEN KU / BOOK XXVII. FANG At / BOOK XXVIII. AUNG YUNG / BOOK XXIX. PIAO At; lines 13318-13462 confidence: low
The Master says HAu Xi had the greatest meritorious services under Heaven but wanted his deeds to exceed his name and called himself a man useful to others.
HAu Xi’s services are called the greatest under Heaven, yet he calls himself merely useful to others.
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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) PLAN OF THE HALL OF DISTINCTION. / BOOK XII. MING THANG WEI / BOOK XIII. SANG FU HSIAO Al / BOOK XV. SHAO f; lines 4261-4392 confidence: medium
Anciently, Shun made a five-stringed lute and sang Nan Fang; Khwei first composed music used by feudal lords as royal approbation.
Shun is credited with making the five-stringed lute, and Khwei is credited with composing music for feudal lords.
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The Sacred Books of China: The Texts of Confucianism, Part I - The Shu King, the Religious Portions of the Shih King, the Hsiao King (Sacred Books of the East, Vol. 3) Book II. The Counsels of the Great Yij. / PART II. / PART II. / Book III. The Counsels of Kao-yao.; lines 2945-3061 confidence: medium
The introduction identifies Kao-yao as Minister of Crime to Shun and says he is celebrated as the model for administrators of justice.
The introduction presents Kao-yao as an ancient worthy and model for all administrators of justice, and the dialogue portrays him articulating rules for offices, punishments, and governance.
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The Sacred Books of China: The Texts of Confucianism, Part I - The Shu King, the Religious Portions of the Shih King, the Hsiao King (Sacred Books of the East, Vol. 3) Book II. The Counsels of the Great Yij. / PART II. / PART II. / Book III. The Counsels of Kao-yao.; lines 3063-3165 confidence: high
Yu says inundating waters seemed to assail the heavens, covered hills and mounds, overwhelmed the people, and that he mounted four conveyances, cut trees, and with Yi showed the multitudes how to get flesh.
Yu cuts paths, manages waters, collaborates in teaching food procurement, encourages exchange, and brings the regions under good rule.
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The Sacred Books of China: The Texts of Confucianism, Part I - The Shu King, the Religious Portions of the Shih King, the Hsiao King (Sacred Books of the East, Vol. 3) BOOK IV. / PART II. / PART III. THE BOOKS OF HSiA. / Book I. The Tribute of Yij.; lines 3325-3362 confidence: medium
The passage explains tribute as revenue paid by subjects to a ruler and says the contents describe Yii’s labours in remedying disasters caused by an inundation.
Yii is credited with remedying inundation disasters and establishing territorial and fiscal order through boundaries, soil classifications, and revenue proportions.
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The Sacred Books of China: The Texts of Confucianism, Part I - The Shu King, the Religious Portions of the Shih King, the Hsiao King (Sacred Books of the East, Vol. 3) BOOK OF HISTORICAL DOCUMENTS. / BOOK OF HISTORICAL DOCUMENTS. / INTRODUCTION. / INTRODUCTION. I I; lines 1360-1440 confidence: high
Yii tracks the great rivers, burns woods, hews rocks, cuts through obstructing mountains, and deepens channels until waters flow into the eastern sea.
Yii’s actions include redirecting rivers, clearing woods, cutting mountains, forming lakes and embankments, teaching food procurement and grain production, promoting exchange, and bringing regions under good rule.
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The Sacred Books of China: The Texts of Confucianism, Part I - The Shu King, the Religious Portions of the Shih King, the Hsiao King (Sacred Books of the East, Vol. 3) BOOK OF HISTORICAL DOCUMENTS. / BOOK OF HISTORICAL DOCUMENTS. / INTRODUCTION. / INTRODUCTION. I I; lines 1442-1501 confidence: medium
Memorials are mentioned of Yu/Yii's toils and territory allotments; an unnamed historiographer is said to have theorized and glorified Yu/Yii as ordering the whole country.
Yu/Yii is credited in tradition with toils, bringing the whole country to order, allotting territory, and showing self-denial and practical devotion.
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The Sacred Books of China: The Texts of Confucianism, Part I - The Shu King, the Religious Portions of the Shih King, the Hsiao King (Sacred Books of the East, Vol. 3) BOOK OF POETRY. / INTRODUCTION. / Chapter II. / Chapter IV.; lines 12502-12603 confidence: medium
A Sacrificial Ode of Zhou addresses Hau Ki as correlate of Heaven, teaching grain cultivation; the rite suits a spring sacrifice to God seeking blessing on the year's agricultural labours, with Hau Ki associated as Zhou ancestor.
Hau Ki is described as teaching men to cultivate grain appointed by God for nourishment.
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The Sacred Books of China: The Texts of Confucianism, Part I - The Shu King, the Religious Portions of the Shih King, the Hsiao King (Sacred Books of the East, Vol. 3) Book XVIII. The Numerous Regions. / Book XIX. The Establishment of Government. / Book XXII. The Testamentary Charge. / Book XXIV. The Charge to the Duke of Pi.; lines 10837-10945 confidence: medium
The great Ti investigates among the people; the solitary and widows complain against Miao; he displays virtue and charges three princely ministers to work for the people.
Po-i provides statutes, Yu orders water and land and names hills and rivers, and Ki spreads agriculture and grain cultivation, after which conditions are well for the people.
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The Sacred Books of China: The Texts of Confucianism, Part I - The Shu King, the Religious Portions of the Shih King, the Hsiao King (Sacred Books of the East, Vol. 3) DECADE I, / THE WU YANG IS SUPPOSED TO CELEBRATE THE LARGENESS AND / ODE 7. THE MINOR ODES OF THE KINGDOM. / DECADE V.; lines 15335-15460 confidence: medium
The text says the southern hill was made manageable by Yu; plains and marshes were opened, fields were made by the distant descendant, and boundaries and smaller divisions were formed. The note describes Yu as the great figure who opened up the country.
Yu is credited with making the southern hill manageable and opening the country; the ode then emphasizes bounded and divided agricultural fields.
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The Sacred Books of China: The Texts of Confucianism, Part I - The Shu King, the Religious Portions of the Shih King, the Hsiao King (Sacred Books of the East, Vol. 3) DECADE I. / C C 2 / DECADE I. / THE PRAISE OF KINGS WAN AND WU : HOW THE FORMER DISPLAYED HIS; lines 16396-16533 confidence: medium
The heading describes Hau-ki's conception, birth, infant perils, agriculture, founding of sacrifices, and later sacrificial honours; the note says Zhou/Aau kings traced their lineage to him and identifies Chiang Yuan as his mother.
The ode heading says the legend includes Hau-ki's agricultural habits, his later agricultural methods and teaching, his founding of certain sacrifices, and the sacrifices paid to him by the House of Zhou/Aau.
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The Sacred Books of China: The Texts of Confucianism, Part I - The Shu King, the Religious Portions of the Shih King, the Hsiao King (Sacred Books of the East, Vol. 3) DECADE I. / C C 2 / DECADE I. / THE PRAISE OF KINGS WAN AND WU : HOW THE FORMER DISPLAYED HIS; lines 16535-16660 confidence: high
As a crawling child he looked majestic and intelligent; once able to feed himself, he planted beans, and beans, paddy, hemp, wheat, and gourds flourished.
Hau-ji clears land, cultivates grain, gives named grains to the people, and is associated with the promotion of agriculture.
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The Sacred Books of China: The Texts of Confucianism, Part I - The Shu King, the Religious Portions of the Shih King, the Hsiao King (Sacred Books of the East, Vol. 3) DECADE I. / THE PRAISE OF KINGS WAN AND WU : HOW THE FORMER DISPLAYED HIS / RESPONSIVE TO THE LAST : THE UNCLES AND BRETHREN OF THE KING / DECADE III.; lines 17695-17776 confidence: medium
Liang is a grand mountain made cultivable by Yu; the Marquis of Han comes from it to receive investiture; the king personally charges him to continue ancestral services, be diligent and reverent, and support the sovereign.
Yu is named as the one who made the mountain of Liang cultivable.
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The Sacred Books of China: The Texts of Confucianism, Part I - The Shu King, the Religious Portions of the Shih King, the Hsiao King (Sacred Books of the East, Vol. 3) DECADE V. / FURTHER PICTURES OF HUSBANDRY, AND SACRIFICES CONNECTED WITH IT. / THE MAJOR ODES OF THE KINGDOM. / DECADE I.; lines 15833-15946 confidence: medium
The stanza compares growth to ever-increasing gourds and says Than-fu made kiln-like huts and caves before houses existed.
Than-fu creates early dwellings, travels to find a site, obtains favorable tortoise-shell responses, settles the people, and lays out fields and ditches.
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The Sacred Books of China: The Texts of Confucianism, Part I - The Shu King, the Religious Portions of the Shih King, the Hsiao King (Sacred Books of the East, Vol. 3) PART I. / PART II. THE BOOKS OF YU. / Book I. The Canon of Shun. / PART II.; lines 2502-2604 confidence: medium
Shun asks for someone to serve as General Regulator; the court names Po-yu, Minister of Works; Shun says Yu has regulated water and land and orders him to undertake the new office despite his attempt to decline.
The passage describes Yu as having regulated water and land and presents Shun's appointments for sowing grain, teaching relationships, punishing crimes, and supervising works.
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The Sacred Books of China: The Texts of Confucianism, Part I - The Shu King, the Religious Portions of the Shih King, the Hsiao King (Sacred Books of the East, Vol. 3) PART II. / PART II. / Book II. The Counsels of the Great Yij. / PART II.; lines 2763-2831 confidence: medium
After the nine services are accomplished, the people's songs will hail them; the Ti says the earth is ordered, heaven's influences complete, and six magazines and three governmental departments are regulated for myriad generations.
The Ti recalls dread caused by inundating waters and praises Yu for truly completing the service, while the earlier statement says earth has been reduced to order.
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The Sacred Books of China: The Texts of Confucianism, Part I - The Shu King, the Religious Portions of the Shih King, the Hsiao King (Sacred Books of the East, Vol. 3) PART II. / PART III. THE BOOKS OF HSiA. / Book I. The Tribute of Yij. / PART III.; lines 3365-3456 confidence: medium
Yii divided the land, followed the course of the hills, cut down trees, and determined the highest hills and largest rivers.
Yii divides the land, follows hills, cuts trees, determines major hills and rivers, and is associated with works at named places.
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The Sacred Books of China: The Texts of Confucianism, Part I - The Shu King, the Religious Portions of the Shih King, the Hsiao King (Sacred Books of the East, Vol. 3) PART III. THE BOOKS OF HSiA. / Book I. The Tribute of Yij. / PART III. / PART III.; lines 3592-3720 confidence: medium
Yu province is bounded by the A'ing mountain and the Ho; rivers are conducted to the Ho, marshes are confined or led, and the province’s soil, revenue, and tribute goods are described. A note calls it central among Yu’s nine divisions.
The passage repeatedly describes waters as conducted, led, or confined; hills and lands are made cultivable or habitable; and western tribes submit to Yu’s arrangements.
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The Sacred Books of China: The Texts of Confucianism, Part I - The Shu King, the Religious Portions of the Shih King, the Hsiao King (Sacred Books of the East, Vol. 3) PART III. THE BOOKS OF HSiA. / Book I. The Tribute of Yij. / PART III. / PART III.; lines 3722-3852 confidence: high
The introduction says the section treats mountain ranges, principal streams, further labours ascribed to Yii, lands and surnames, and territorial domains.
Yii is credited with extensive labours: surveying mountains, tracing waters, and effecting order and habitability across the nine provinces.
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The Sacred Books of China: The Texts of Confucianism, Part I - The Shu King, the Religious Portions of the Shih King, the Hsiao King (Sacred Books of the East, Vol. 3) STATUTES. / APPROPRIATE TO A SACRIFICE TO KING THAI. / DECADE I. / KHANG.; lines 13253-13313 confidence: high
The next ode is for a border sacrifice in which Hau-ki is worshipped as correlate of God; commentary identifies him as agricultural minister, ancestor of A'au kings, Father of Husbandry, and participant in spring sacrifice and prayer for agricultural blessing.
Hau-ki is described as Father of Husbandry, teacher of ploughing, sowing, and reaping, and giver of grain-food, wheat, and barley to the multitudes.
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The Sacred Books of China: The Texts of Confucianism, Part I - The Shu King, the Religious Portions of the Shih King, the Hsiao King (Sacred Books of the East, Vol. 3) UP, TILL IT YIELDS ABUNDANT HARVESTS ; AVAILABLE SPECIALLY / ODE 7, THE SACRIFICIAL ODES OF KAU. 2)33 / CELEBRATING THE MERIT AND SUCCESS OF KING WU. / CELEBRATING THE PRAISE OF KING WAN.; lines 14079-14211 confidence: medium
The first stanza describes solemn temples as pure and still, says Jiang Yuan was virtuous, God regarded her with favour, she gave birth to Hau-ji when her months were completed, and blessings were conferred on him concerning millet ripening and sowing pulse.
God favours Jiang Yuan, she gives birth to Hau-ji without described injury or hurt, and blessings are conferred on him including knowledge of millet ripening and sowing pulse.
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The Sacred Books of China: The Texts of Confucianism, Part I - The Shu King, the Religious Portions of the Shih King, the Hsiao King (Sacred Books of the East, Vol. 3) UP, TILL IT YIELDS ABUNDANT HARVESTS ; AVAILABLE SPECIALLY / ODE 7, THE SACRIFICIAL ODES OF KAU. 2)33 / CELEBRATING THE MERIT AND SUCCESS OF KING WU. / CELEBRATING THE PRAISE OF KING WAN.; lines 14213-14350 confidence: medium
The passage notes another ode for Hau-^i's conception, birth, and fuller husbandry teaching; it then says he was invested with a state and taught sowing and reaping of grains, continuing Yu's work.
Hau-^i is said to teach sowing and reaping of grains to the people and to continue the work of Yu.
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The Sacred Books of China: The Texts of Confucianism, Part I - The Shu King, the Religious Portions of the Shih King, the Hsiao King (Sacred Books of the East, Vol. 3) XIV PREFACE. / PREFACE. XV / XVI PREFACE.; lines 195-231 confidence: low
Eight trigrams in the Yi are ascribed to Fu-hsi, who is described as generally considered founder of the Chinese nation and probably assigned to the thirty-fourth century B.C.
Fu-hsi is described as generally considered the founder of the Chinese nation, and the eight trigrams are ascribed to him.
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The Sacred Books of China: The Texts of Confucianism, Part I - The Shu King, the Religious Portions of the Shih King, the Hsiao King (Sacred Books of the East, Vol. 3) XXIV PREFACE. / PREFACE. XXV / XXVI PREFACE. / PREFACE. XXIX; lines 661-700 confidence: medium
The writer says the ceremony may be explained as nature-worship or as worship of ancient heroes and worthies, and argues that Ti is plainly used as God; in five instances there is a Ti and a Shan, not an emperor and a spirit but a God and a Spirit.
The passage explicitly mentions the practice of worshipping ancient heroes and worthies and states that Ti was applied through deification to legendary names and to the heroes Yao and Shun.
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The Sayings of Confucius CONFUCIUS ON HIMSELF / MISCELLANEOUS SAYINGS / PERSONALIA / CONFUCIUS AS SEEN BY OTHERS; lines 2977-3075 confidence: medium
The frontier prefect of I obtains an audience and tells the followers that the Empire has long been in evil ways and that God is going to make Confucius his herald to rouse the land.
The prefect says God will make Confucius a herald to rouse the land, and Confucius later says reform would be unnecessary if right principles prevailed in the Empire.
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The Yi King (I Ching) (Sacred Books of the East, Vol. 16) APPENDIX III. / CHAP. I, APPENDIX III. 349 / CHAP. II. APPENDIX III. 371 / CHAP. I, APPENDIX III. 281; lines 18779-18906 confidence: high
Ancient Pao-hsi rules all under heaven, observes sky, earth, birds, beasts, soil, himself, and things generally, and devises the eight trigrams to show spirit-like operations and classify the myriad things.
Pao-hsi is credited with devising trigrams and nets; Shinnang is credited with plough implements, agriculture, and markets.
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The Yi King (I Ching) (Sacred Books of the East, Vol. 16) APPENDIX III. / CHAP. I, APPENDIX III. 349 / CHAP. II. APPENDIX III. 371 / CHAP. I, APPENDIX III. 281; lines 18908-19046 confidence: high
Trees are made into canoes and oars, allowing distant intercourse; the idea is probably from Hwan, the fifty-ninth hexagram.
The passage attributes major technologies and institutions—navigation, transport, defense, food processing, weaponry, housing, coffins, and writing—to ancient makers or sages, and the commentary explicitly frames these as steps in civilization led by ancient great men.
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The Yi King (I Ching) (Sacred Books of the East, Vol. 16) APPENDIX III. / CHAP. I, APPENDIX III. 349 / CHAP. II. APPENDIX III. 371 / CHAP. I, APPENDIX III. 281; lines 19048-19186 confidence: medium
Legge discusses “the sages,” antiquity, and high antiquity; he says written characters are generally ascribed to Ff-hsi, while the paragraph itself says the inventor was a later sage than high antiquity.
Legge notes that written characters are generally ascribed to Ff-hsi and that the lines intended by Ffi-hsi were emblematic, while also mentioning a sage inventor after high antiquity.
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The Yi King (I Ching) (Sacred Books of the East, Vol. 16) CH. 1. INTRODUCTION. 3 / CH. I, INTRODUCTION. 5 / CH. 11, INTRODUCTION. 9 / CHAPTER II.; lines 1155-1301 confidence: medium
The Appendix account says Pao-hsi looked upward at brilliant forms in the sky, downward at patterns on earth, noted birds, beasts, soil, his own person, and things generally, and devised eight three-line figures.
Pao-hsi, ruler of all under heaven in the Appendix account, observes sky, earth, animals, soil, self, and things generally, then devises the eight trigrams to display natural operations and classify things.
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The Yi King (I Ching) (Sacred Books of the East, Vol. 16) CH. 1. INTRODUCTION. 3 / CH. I, INTRODUCTION. 5 / CH. 11, INTRODUCTION. 9 / CHAPTER II.; lines 1304-1437 confidence: medium
The passage asks who first multiplied the figures from Fuhsi’s trigrams to sixty-four hexagrams, states that the common view names King Wan, reports Hsi’s inclination toward Fuhsi, and says the author thinks the names came from King Wan.
The trigrams are ascribed to Fuhsi, and tradition says he made them after receiving the model or idea from the Ho Map and the dragon-horse’s marks.
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The Yi King (I Ching) (Sacred Books of the East, Vol. 16) CH. 1. INTRODUCTION. 3 / CH. I, INTRODUCTION. 5 / CH. 11, INTRODUCTION. 9 / CHAPTER II.; lines 1440-1595 confidence: medium
The Lo produced a writing, a scheme like the Ho map, on the back of a tortoise emerging from the river Lo; it showed this to Great Yii during flood drainage and suggested the Great Plan, a mystical model for government.
The Lo writing is shown to Great Yii, called a hero sage, while he drains flood waters, and it suggests the Great Plan used as a governmental model.
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The Yi King (I Ching) (Sacred Books of the East, Vol. 16) CHAP. I, APPENDIX III. 349 / CHAP. II. APPENDIX III. 371 / CHAP. I, APPENDIX III. 281 / CHAP, 5. APPENDIX III. 39!; lines 19823-19873 confidence: medium
The commentator says the chapter section is divided into three parts: sages as makers of the Yi and independent of it; sages forming the Yi so all men may share their knowledge and power; and a paragraph on ordinary speech as mysterious and indicative.
The sages are described as makers who devised and constructed the Yi to make all men partakers of knowledge and power.
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The Yi King (I Ching) (Sacred Books of the East, Vol. 16) HEX, . / APPENDIX III. / CHAP. I, APPENDIX III. 349 / CHAP. II. APPENDIX III. 371; lines 18355-18478 confidence: medium
The sages understand the way of Heaven and the people's experience, institute spirit-like things for public use, and employ them with purified hearts and reverent caution.
The sages are said to institute spirit-like divinatory things for the people and to invent instruments for the benefit of all under the sky.
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The Yi King (I Ching) (Sacred Books of the East, Vol. 16) HEX, . / APPENDIX III. / CHAP. I, APPENDIX III. 349 / CHAP. II. APPENDIX III. 371; lines 18599-18734 confidence: medium
Commentary: the last paragraphs concern the sages' making of the Yi and teaching divination; the Ho map and Lo writing are discussed, and the Lo writing is said to have been disclosed to Great Yii rather than Ffi-hsi.
The commentary says the passage concerns the sages' making of the Yi and teaching divination; the translated text credits sages with making symbols, diagrams, explanations, and a general method set forth for people under heaven.
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The Yi King (I Ching) (Sacred Books of the East, Vol. 16) SECT. I. THE HSIAO KWO HEXAGRAM. 203 / THE APPENDIXES. / APPENDIX I. / HEX. I4. APPENDIX I. 225; lines 11796-11947 confidence: medium
Critics refer the nourishing passage to Mencius and to Yao and Shun, from whose nourishing came Yu to assuage deluge waters and others to teach agriculture, instruct, judge crime, and nourish the people.
The commentary says that from the nourishing of Yao and Shun came Yu, who assuaged the waters of the deluge, alongside other public servants.
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The Yi King (I Ching) (Sacred Books of the East, Vol. 16) SECT. I. THE HSIAO KWO HEXAGRAM. 203 / THE APPENDIXES. / APPENDIX I. / HEX. I4. APPENDIX I. 225; lines 11796-11947 confidence: medium
The commentary says such an extraordinary time was that of Yao and Shun, Tang the Successful, and King Wu; what these heroes did was called for by the exigency of their times.
The commentary compares the extraordinary time of Ta Kwo to the times of Yao, Shun, Tang, and King Wu, saying their actions were required by the exigency of their times.
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norse
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Corpus Poeticum Boreale, Volume 1 HYMIS-KVIDA. / THE GENERATIONS OF HEROES. I. / THE GENERATIONS OF THE GODS AND THE DESTROYERS. II. / EPILOGUE. IV.; lines 13084-13192 confidence: high
The editor says the myth of Heimdal being, “like Brahma, the father of men,” is known to the author of Volo-spa, whose invocation begins, “Sons of Heimdal high and low.”
The introduction says Heimdal/Righ walks thrice over Earth and that Thralls, Churls, and Earls spring from his visits; it also describes Heimdal as father of men.
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Corpus Poeticum Boreale, Volume 1 HYMIS-KVIDA. / THE GENERATIONS OF HEROES. I. / THE GENERATIONS OF THE GODS AND THE DESTROYERS. II. / EPILOGUE. IV.; lines 13194-13311 confidence: medium
Edda bears a male child after nine months; he is sprinkled with water, named Thrall, physically described, and shown performing burdensome labor.
The passage links Thrall and his children to the generations of thralls, and Carle and his children to the generations of churls, with Righ's repeated visits preceding the completed Carle birth sequence and the third visit beginning another parallel sequence.
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Corpus Poeticum Boreale, Volume 1 THE LAY OF SWIPDAY AND MENGLAD. / ARISTOPHANES. / THE LAY OF SKIRNI. / VIII.; lines 9403-9520 confidence: high
Thor says wading would wet his quiver; Hoarbeard says Thor will not have met a better man since Hrungni's death; Thor recounts felling Hrungni, a giant with a stone head.
Thor recounts slaying Hrungni, Thiazi, and Giant-brides, and states that no human could live on earth if giant-kind were all alive.
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Heimskringla; Or, The Chronicle of the Kings of Norway KING OLAF TRYGVASON'S SAGA. / PRELIMINARY REMARKS. / SAGA OF OLAF HARALDSON. (1) / PRELIMINARY REMARKS.; lines 14622-14693 confidence: medium
Ketil Jamte, son of Earl Onund, fled over the mountain ridge from Eystein Illrade, cleared forest, and settled the land now called Jamtaland.
Thorer Helsing colonizes Helsingjaland, which is said to be named after him; Ketil is also linked to settling Jamtaland.
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Heimskringla; Or, The Chronicle of the Kings of Norway KING OLAF TRYGVASON'S SAGA. / PRELIMINARY REMARKS. / SAGA OF OLAF HARALDSON. (1) / PRELIMINARY REMARKS.; lines 16903-16983 confidence: medium
The king asks Bruse about a cattle-herds' summer hut, stays in his land-tent, and sends people to try crossing the urd; they return exhausted and say no road can be made.
Workers first report that no road can be made through the urd, but after the king's prayer and renewed command, twenty men move stones that one hundred could not move and the way becomes passable.
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Heimskringla; Or, The Chronicle of the Kings of Norway KING OLAF TRYGVASON'S SAGA. / PRELIMINARY REMARKS. / SAGA OF OLAF HARALDSON. (1) / PRELIMINARY REMARKS.; lines 16985-17085 confidence: medium
During his rule, Olaf is said to have sought to free and protect the country from foreign chiefs' oppressions, convert the people to the right faith, establish law and rights, and punish evil-doers.
Olaf is credited with protecting the country, converting the people, establishing law, and abolishing plundering even among powerful men's sons.
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Heimskringla; Or, The Chronicle of the Kings of Norway MAGNUS BAREFOOT'S SAGA. / PRELIMINARY REMARKS. / SAGA OF SIGURD THE CRUSADER AND HIS BROTHERS EYSTEIN AND OLAF. / PRELIMINARY REMARKS.; lines 26539-26632 confidence: medium
Eystein, while Sigurd is away, establishes a monastery at Nordnes, builds several churches, a great hall, and a harbour, and endows institutions with property and revenues.
Eystein is credited with establishing a monastery, building churches, a hall, and a harbour, and endowing institutions with property and revenues.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER I: THE BEGINNING / CHAPTER II: ODIN / CHAPTER III: FRIGGA / CHAPTER IV: THOR; lines 2733-2850 confidence: medium
Thor is described as using his hammer against ice giants and rocky walls, reducing rock to powder that fertilises the earth; in the Germany explanation he travels west to east against evil spirits, mist, and icy fetters.
Thor's hammer is described as used against ice giants, rocks, mist, icy fetters, and cold blasts that threaten plant growth, while the shattered rock fertilises the earth.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER III: FRIGGA / CHAPTER IV: THOR / CHAPTER V: TYR / CHAPTER VI: BRAGI; lines 3722-3817 confidence: medium
After the Æsir and Vanas agree to peace, both parties spit into an assembly vase, and the gods create Kvasir from the saliva; he is wise, good, answers questions, teaches, and benefits mankind.
Kvasir travels the world answering all questions and teaching and benefiting mankind.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER III: FRIGGA / CHAPTER IV: THOR / CHAPTER V: TYR / CHAPTER VI: BRAGI; lines 3819-3966 confidence: high
Odin disgorges the draught of inspiration into vessels; stray drops fall to earth for rhymesters and poetasters, while the gods reserve the main draught and sometimes give it to favored mortals.
The draught obtained by Odin becomes the source of inspired songs for gods and favored mortals, and Odin is worshipped as patron of eloquence, poetry, song, and scalds.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER III: FRIGGA / CHAPTER IV: THOR / CHAPTER V: TYR / CHAPTER VI: BRAGI; lines 3819-3966 confidence: medium
Bragi, child of Odin and Gunlod, is born in the cave; dwarfs give him a magical golden harp and send him out on a vessel; after showing no signs of life, he sits up and sings the song of life while his song reaches heaven and Hel’s realm.
Bragi is named as Odin’s son and Gunlod’s child, receives the harp, sings, and becomes god of poetry and music.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER IX: FREY / CHAPTER X: FREYA / CHAPTER XI: ULLER / CHAPTER XII: FORSETI; lines 5368-5476 confidence: medium
The Frisians appoint twelve Asegeir to gather laws into a uniform code; the elders board a small vessel, are driven off course by a tempest, pray to Forseti, and discover a thirteenth passenger aboard.
The stranger identified as Forseti delivers a code of laws by which the Frisians should henceforth be judged.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER IX: FREY / CHAPTER X: FREYA / CHAPTER XI: ULLER / CHAPTER XII: FORSETI; lines 5368-5476 confidence: high
The stranger speaks a code of laws combining the good points of the collected regulations, vanishes, and the jurists exclaim that Forseti himself had been among them and delivered the code.
The stranger, later identified as Forseti, expounds a code combining the best parts of the collected laws, after which the Frisians are to be judged by it.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER V: TYR / CHAPTER VI: BRAGI / CHAPTER VII: IDUN / CHAPTER IX: FREY; lines 4487-4607 confidence: medium
Dwarfs from Svart-alfa-heim give Frey Gullin-bursti, the golden-bristled boar; the boar is described as a sun personification, with bristles linked to solar rays, golden grain, or agriculture, and as first teaching mankind to plough.
The boar is said to have first taught mankind how to plough by tearing up the ground with its tusk.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER V: TYR / CHAPTER VI: BRAGI / CHAPTER VII: IDUN / CHAPTER IX: FREY; lines 4487-4607 confidence: high
Dwarfs from Svart-alfa-heim give Frey Gullin-bursti, a golden-bristled boar whose radiant bristles are linked with sun rays, grain, and agriculture; the boar is said to have taught ploughing.
Gullin-bursti is linked with solar rays, golden grain, and agriculture, and is said to have taught mankind how to plough.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER V: TYR / CHAPTER VI: BRAGI / CHAPTER VII: IDUN / CHAPTER IX: FREY; lines 4864-4983 confidence: medium
Frey, god of peace and prosperity, reappears on earth, rules Swedes as Ingvi-Frey and Danes as Fridleef, marries Freygerda after rescuing her from a dragon, and has a son, Frodi.
Frey is a god of peace and prosperity who reappears on earth, rules Swedes and Danes, and has descendants including Frodi.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER X: FREYA / CHAPTER XI: ULLER / CHAPTER XII: FORSETI / CHAPTER XIII: HEIMDALL; lines 5627-5758 confidence: high
Heimdall's names and functions are listed: Hallinskide and Irmin, association with Odin and sword-gods, warder of the rainbow, god of heaven and fruitful rains and dews, welcomer of heroes to Valhalla with Bragi, and as Riger, divine sire of human classes.
Heimdall as Riger leaves Asgard, visits three households, teaches them, and is described as divine sire of the classes composing the human race.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER X: FREYA / CHAPTER XI: ULLER / CHAPTER XII: FORSETI / CHAPTER XIII: HEIMDALL; lines 5627-5758 confidence: medium
Riger leaves Asgard, reaches a poor seashore hut, is hosted by Ai and Edda for three days, teaches them, and after his departure Edda bears Thrall.
Riger remains with the first two households for three days and teaches or imparts useful knowledge before the birth of class ancestors.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XV: VIDAR / CHAPTER XVI: VALI / CHAPTER XVII: THE NORNS / CHAPTER XVIII: THE VALKYRS; lines 6539-6657 confidence: medium
Egil and Slagfinn search north for their lost wives; Völund remains home with Alvit's ring, forges seven hundred duplicates, and finds one missing.
The passage credits Völund with magic weapons, impenetrable armour, and celebrated swords associated with heroic traditions.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXIII: THE GIANTS / CHAPTER XXIV: THE DWARFS / CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA; lines 10215-10329 confidence: medium
Sigurd goes into the world seeking adventures and is said to have vowed to right wrongs and defend the fatherless and oppressed.
Sigurd is said to seek adventures and to have vowed, as a true hero, to right wrongs and defend the fatherless and oppressed.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXIII: THE GIANTS / CHAPTER XXIV: THE DWARFS / CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA; lines 9986-10091 confidence: high
Regin, exiled among men, teaches sowing, reaping, metalwork, sailing, horse-taming, yoking beasts, house-building, spinning, weaving, and sewing.
Regin takes refuge among men and teaches agriculture, metalwork, sailing, animal labor, house-building, and textile arts.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXIII: THE GIANTS / CHAPTER XXIV: THE DWARFS / CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA; lines 9986-10091 confidence: high
Regin, in exile among humans, teaches sowing, reaping, metalwork, sailing, taming horses, yoking beasts, building, spinning, weaving, and sewing.
Regin introduces agriculture, metalworking, sailing, animal labor, building, spinning, weaving, and sewing to humans.
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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 12542-12649 confidence: medium
Greek first images and humans are associated with clay and Prometheus; Northern statues and first humans Ask and Embla are associated with wood and Odin, Vili, and Ve.
The passage presents Greek and Northern creators forming humans from clay or wood according to local materials.
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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 12542-12649 confidence: high
Odin's wit contest with Vafthrudnir is compared with Apollo-Marsyas and Minerva-Arachne contests; Odin is compared with Apollo for poetry and Mercury for teaching runes/alphabet.
Odin teaches mortals runes, while Mercury introduces the alphabet.
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Myths of the Norsemen: From the Eddas and Sagas INTRODUCTION / CHAPTER I: THE BEGINNING / CHAPTER II: ODIN / CHAPTER III: FRIGGA; lines 1992-2120 confidence: medium
Rerir brings the apple home and gives it to his wife to eat; later she bears Volsung, a famous Northern hero who gives his name to his race.
Volsung is born after divine intervention and becomes so famous that he gives his name to his race.
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Myths of the Norsemen: From the Eddas and Sagas INTRODUCTION / CHAPTER I: THE BEGINNING / CHAPTER II: ODIN / CHAPTER III: FRIGGA; lines 2123-2236 confidence: medium
A tradition says Gefjon marries a giant and has four sons; Odin sends her to Gylfi for land; Gylfi grants what she can plough in a day and night; she turns her sons into oxen, ploughs, removes the land to the sea, and calls it Seeland.
Gylfi grants land according to a one-day-and-night ploughing limit, and Gefjon ploughs, removes the land, and creates Seeland.
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Myths of the Norsemen: From the Eddas and Sagas INTRODUCTION / CHAPTER I: THE BEGINNING / CHAPTER II: ODIN / CHAPTER III: FRIGGA; lines 2123-2236 confidence: medium
Eira, Frigga's attendant, is a skilful physician who gathers simples across the earth to cure wounds and diseases and teaches medicine to women.
Eira cures wounds and diseases with simples and teaches the science of medicine to women.
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Myths of the Norsemen: From the Eddas and Sagas INTRODUCTION / CHAPTER I: THE BEGINNING / CHAPTER II: ODIN / CHAPTER III: FRIGGA; lines 2123-2236 confidence: high
Holda is said to have given flax to humankind and taught people how to use it; a Tyrolean story about this gift is introduced.
Holda gives flax to humankind and teaches people how to use it.
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Myths of the Norsemen: From the Eddas and Sagas INTRODUCTION / CHAPTER I: THE BEGINNING / CHAPTER II: ODIN / CHAPTER III: FRIGGA; lines 2123-2236 confidence: high
In Southern Germany, goddesses such as Holda, Hulda, or Frau Holle are described as having attributes like Frigga’s; Holda gives gifts, presides over weather, is linked with snow, rain, clouds, weaving, spinning, housekeeping, and gives flax to mankind and teaches its use.
Holda gives flax to mankind and teaches them how to use it.
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Myths of the Norsemen: From the Eddas and Sagas INTRODUCTION / CHAPTER I: THE BEGINNING / CHAPTER II: ODIN / CHAPTER III: FRIGGA; lines 2238-2359 confidence: high
Holda gives the flowers, says the shepherd has chosen wisely and will live while they do not fade, gives seed to sow, and sends him back to the mountain-side amid thunder and earth-shaking.
Holda gives seed that becomes flax and teaches the peasant household how to harvest, spin, weave, and bleach linen.
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Myths of the Norsemen: From the Eddas and Sagas INTRODUCTION / CHAPTER I: THE BEGINNING / CHAPTER II: ODIN / CHAPTER III: FRIGGA; lines 2238-2359 confidence: high
A misty form blesses the field; the flax blooms with blue flowers; Holda teaches harvesting, spinning, weaving, and bleaching linen, bringing prosperity.
Holda teaches the peasant and his wife how to harvest flax and spin, weave, and bleach linen.
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Myths of the Norsemen: From the Eddas and Sagas L. E. R. / CHAPTER XXI: BALDER / CHAPTER XXII: LOKI / CHAPTER XXIII: THE GIANTS; lines 8535-8655 confidence: medium
Thor is feared by Jötuns because he fights frost and mountain giants who would bind the earth and prevent tilling, using Miölnir.
Thor continually wars against frost and mountain giants who would bind the earth and prevent humans from tilling the soil.
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Myths of the Norsemen: From the Eddas and Sagas LIST OF ILLUSTRATIONS / INTRODUCTION / CHAPTER I: THE BEGINNING / CHAPTER II: ODIN; lines 1582-1707 confidence: medium
Odin is called god of wisdom and inventor of runes; runes are described as early Northern alphabetic characters first used for divination and later for inscriptions and records.
Odin is described as inventor of runes, the earliest alphabet used by Northern nations, and he applies magic runes to multiple beings and objects.
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Myths of the Norsemen: From the Eddas and Sagas LIST OF ILLUSTRATIONS / INTRODUCTION / CHAPTER I: THE BEGINNING / CHAPTER II: ODIN; lines 1709-1827 confidence: high
A semi-historical Odin, chief of the Æsir from Asia Minor, migrates into Europe, conquers several lands, leaves sons on thrones, founds Odensö and Sigtuna, builds a temple, and introduces worship.
The semi-historical Odin conquers lands, leaves sons on thrones, founds cities, builds a temple, introduces worship, and is later linked to royal descent.
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Myths of the Norsemen: From the Eddas and Sagas LIST OF ILLUSTRATIONS / INTRODUCTION / CHAPTER I: THE BEGINNING / CHAPTER II: ODIN; lines 1830-1874 confidence: medium
Odin is said to have given laws in Hávamál, part of the Edda, teaching virtues such as courage, temperance, truthfulness, hospitality, charity, contentment, and burial instructions.
Odin is supposed to have given his people a code of laws by which to govern their conduct.
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Myths of the Norsemen: From the Eddas and Sagas LIST OF ILLUSTRATIONS / INTRODUCTION / CHAPTER I: THE BEGINNING / CHAPTER II: ODIN; lines 1830-1874 confidence: medium
Odin is supposed to have given his people a code of laws in the Hávamál, teaching virtues and giving instructions for burial of the dead.
Odin is supposed to have given his people a code of laws governing conduct.
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The Poetic Edda GRIMNISMOL / THE BALLAD OF GRIMNIR / INTRODUCTORY NOTE / NOTES; lines 4291-4389 confidence: medium
Note 43 identifies Ivaldi as father of craftsmen-dwarfs who made Skithblathnir, Othin’s spear Gungnir, and golden hair for Sif after Loki cut off her hair; Freyr is mentioned in connection with the ship.
The notes identify Ivaldi’s craftsmen-dwarfs as makers of Skithblathnir, Gungnir, and Sif’s golden hair.
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The Poetic Edda HARBARTHSLJOTH / THE POEM OF HARBARTH / INTRODUCTORY NOTE / NOTES; lines 5497-5624 confidence: medium
The prose note identifies Harbarth, Gray-Beard, as Othin; describes Thor as the thunder-god with many journeys; and compares Thor’s frequent temporary defeat and final success to Robin Hood in British ballads.
The note explicitly says Thor was often temporarily worsted but managed to come out ahead in the end.
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The Poetic Edda HOVAMOL / THE BALLAD OF THE HIGH ONE / INTRODUCTORY NOTE / NOTES; lines 2765-2877 confidence: medium
Othrrir is here named as the magic mead; Othin intends not to give it to men, but spills some while pursued by Suttung, so mankind gains poetry.
Othin does not intend to give the precious mead to men, but spills some while flying over the earth, so mankind wins poetry.
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The Poetic Edda NOTES / BROT AF SIGURTHARKVITHU / FRAGMENT OF A SIGURTH LAY / INTRODUCTORY NOTE; lines 15721-15838 confidence: medium
After Brynhild’s wedding to Gunnar, Guthrun and Brynhild quarrel; Guthrun reveals that Sigurth rode through the flames, and a quoted stanza says Sigurth slew the dragon while Gunnar lacked boldness for the flames.
A quoted stanza says Sigurth slew the dragon and that people will recall it while the world remains.
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The Poetic Edda NOTES / HARBARTHSLJOTH / THE POEM OF HARBARTH / INTRODUCTORY NOTE; lines 5186-5494 confidence: medium
Thor says he felled the fierce giant Thjazi and hurled the eyes of Alvaldi's son to the hot heavens, where all men can see the marks.
Thor reports felling Thjazi, killing giant women, guarding a river from attackers, and fighting hostile Berserker brides; he explicitly links the survival of giants with the absence of men in Midgard.
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The Poetic Edda NOTES / RIGSTHULA / THE SONG OF RIG / INTRODUCTORY NOTE; lines 8144-8258 confidence: medium
The note says the Rigsthula is a cultural poem explaining, on a mythological basis, the origins of thralls, peasants, and warriors; from the warriors comes one destined to become king, making the poem a praise of the royal estate.
The introductory note says the poem explains the origins of thralls, peasants, and warriors on a mythological basis.
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The Poetic Edda REGINSMOL / THE BALLAD OF REGIN / INTRODUCTORY NOTE / NOTES; lines 14494-14533 confidence: medium
Stanza 23 is called an interpolation tied to common-sense advice distinct from omens; 'Moon's sister' is glossed as the sun; the wedge formation is said to have been invented by Othin and taught only to favored warriors.
Othin is credited with inventing the wedge formation and teaching it only to favored warriors.
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The Saga of Grettir the Strong: Grettir's Saga CHAPTER LIII. GRETTIR WINTERS IN LJARSKOGAR WITH THORSTEINN KUGGASON / CHAPTER LIV. ADVENTURE WITH LOPT / CHAPTER LV. GRETTIR IN THE ARNARVATN HEATH. DEATH OF GRIM THE FOREST-MAN / CHAPTER LVI. TREACHERY AND DEATH OF THORIR REDBEARD; lines 4715-4820 confidence: medium
Thord's feud with Bjorn is noted; Grettir and Bjorn engage in strength games, are compared in strength, swim the Hitara from lake to sea, and place stepping-stones that remain unmoved.
Grettir and Bjorn swim the Hitara and place stepping-stones that the passage says have remained unmoved by floods, freezing, or ice-drifts.
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The Saga of Grettir the Strong: Grettir's Saga CHAPTER LXIV. GHOSTS IN BARDARDAL / CHAPTER LXV. ADVENTURE WITH A TROLL-WOMAN / CHAPTER LXVI. GRETTIR SLAYS A GIANT / CHAPTER LXVII. VISIT TO GUDMUND THE MIGHTY; lines 5503-5559 confidence: medium
Grettir recounts where he had been; he says the priest held the rope faithlessly and the priest admits it. Men believe monsters caused disappearances in the valley; haunting stops, Grettir is credited with clearing the land, and the priest buries bones in the churchyard.
The passage explicitly says the monsters were blamed for disappearances, haunting ceased afterward, and Grettir had evidently cleared the land of them.
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The Saga of Grettir the Strong: Grettir's Saga CHAPTER XIX. BERSERKS AT HARAMARSEY / CHAPTER XX. THORFINN'S RETURN. GRETTIR VISITS THE NORTH / CHAPTER XXI. ADVENTURE WITH A BEAR / CHAPTER XXII. GRETTIR KILLS BJORN AND IS SUMMONED BEFORE JARL SVEINN; lines 1937-2009 confidence: medium
The case shows Bjorn had given many provocations; Thorfinn offers a suitable fine and speaks of Grettir's achievement in killing the berserks and delivering men in the North.
Thorfinn invokes Grettir's prior killing of berserks and deliverance of men in the North, and the jarl calls that deed a cleansing while praising Grettir's strength and valour.
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The Younger Edda; Also called Snorre's Edda, or The Prose Edda CHAPTER V. / THE CREATION--(CONTINUED.) / CHAPTER VI. / THE FIRST WORKS OF THE ASAS. THE GOLDEN AGE.; lines 1460-1542 confidence: medium
The gods build Vingolf for the goddesses, build a forge, make tools, work in iron, stone, wood, and gold, and have gold household wares; the time is called the golden age until lost by the coming of women from Jotunheim.
The gods build a forge, make hammer, tongs, anvil, and other tools, and then work in iron, stone, wood, and gold.
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The Younger Edda; Also called Snorre's Edda, or The Prose Edda INDEX 291 / THE YOUNGER EDDA. / INTRODUCTION. / FOREWORD.; lines 840-905 confidence: high
Saturn grows up in Crete, excels in wisdom and magic, invents crafts, smelts gold from a red earthly substance, foretells harvests, becomes chief, brings abundance, is believed to be God, and claims rule over heaven and earth; this belief is compared to an earlier error among Assyrians and Chaldeans from Zoroaster.
Saturn invents crafts, practices foreknowledge, smelts gold, foretells harvests, and later teaches plowing and vineyard-planting.
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The Younger Edda; Also called Snorre's Edda, or The Prose Edda INDEX 291 / THE YOUNGER EDDA. / INTRODUCTION. / FOREWORD.; lines 840-905 confidence: medium
After being emasculated, Saturn flees west from Crete to Italy, changes his name to Njord to avoid Jupiter, finds people living on acorns and grass in caves or holes, teaches plowing and vineyard-planting, becomes chief, gains realms, and builds burgs.
Saturn flees from Crete to Italy, changes his name to Njord to avoid Jupiter, teaches agriculture, becomes chief, and builds burgs.
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The Younger Edda; Also called Snorre's Edda, or The Prose Edda INTRODUCTION. / FOREWORD. / THE FOOLING OF GYLFE. / CHAPTER I.; lines 1023-1055 confidence: medium
The woman is named Gefjun and described as of the asa-race; she takes four oxen from Jotunheim, sons of a giant and herself, and sets them before the plow.
Gefjun, a woman of the asa-race, creates and names Seeland; the stanza calls the land Denmark’s increase.
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The Younger Edda; Also called Snorre's Edda, or The Prose Edda NOTES. / ENEA. / HERIKON. / THE HISTORICAL ODIN.; lines 5061-5161 confidence: high
The note says Odin and Aeneas resemble or are identical: Odin reaches northern Europe and organizes Teutonic kingdoms; Aeneas settles in Italy and founds a race; both are linked to future vengeance.
Odin and Aeneas are described as heroic travelers who reach new lands and establish or organize peoples.
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guiana amerindian
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An Inquiry into the Animism and Folk-Lore of the Guiana Indians An Inquiry into the Animism and Folk-Lore of the Guiana Indians / PREFACE / CONTENTS / Chapter I. No evidence of belief in a Supreme Being 117; lines 100-149 confidence: low
II. Tribal heroes 120
Chapter II is titled “Tribal heroes.”
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An Inquiry into the Animism and Folk-Lore of the Guiana Indians BUREAU OF AMERICAN ETHNOLOGY / THIRTIETH ANNUAL REPORT PLATE 4 / THE KAIETEUR FALL / THE SPIRITS OF THE WATER; lines 7173-7239 confidence: medium
Synopsis names Water Spirits, describes them as anthropomorphic and zoomorphic, says they gave humans a water-jug, potato, rattle, and tobacco, links them with sickness, accident, death, and tidal wave, and lists taboos concerning names, pot-spoon washing, and forbidden words.
The synopsis says Water Spirits gave humans the water-jug, potato, rattle, and tobacco.
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An Inquiry into the Animism and Folk-Lore of the Guiana Indians BUREAU OF AMERICAN ETHNOLOGY / THIRTIETH ANNUAL REPORT PLATE 4 / THE KAIETEUR FALL / THE SPIRITS OF THE WATER; lines 7426-7487 confidence: high
Brett's account says an island community is struck by sickness; the chieftain ArawdniH asks Oriyu for a charm against the Evil Spirit's power.
Oriyu instructs the chieftain in forming the first maraka, shows him how to invoke the Spirits, and teaches the use of tobacco, previously unknown to humans.
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An Inquiry into the Animism and Folk-Lore of the Guiana Indians Chapter IX / THE SPIRITS OF THE BUSH / Chapter X / THE SPIRITS OF THE BUSH; lines 6602-6671 confidence: medium
People make large flutes from the Paxiuba palm, and these flutes produce Milomaki's melodies; men dance and blow them when fruits such as Inga, Pupunha, Castanha, and Umari are ripe, honoring Milomaki because he created them.
Men honor Milomaki by dancing and playing flutes when named fruits are ripe, and the passage says he created those fruits.
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An Inquiry into the Animism and Folk-Lore of the Guiana Indians FAMILIAR SPIRITS / Chapter VIII / Chapter IX / THE SPIRITS OF THE BUSH; lines 4947-4992 confidence: medium
The events are set long ago; the Akawais say Makunaima made humans and animals of one speech and advised them to live in unity.
Makunaima makes humans and animals share speech and gives an instruction about unity.
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An Inquiry into the Animism and Folk-Lore of the Guiana Indians FAMILIAR SPIRITS / Chapter VIII / Chapter IX / THE SPIRITS OF THE BUSH; lines 6197-6271 confidence: high
Inhabitants travel in corials only with the tide because they hold paddles edgewise; the old leader, a medicine-man, changes into a bunia and calls out.
The medicine-man changes into a bunia and, through its call, causes people to discover the effective broadside use of paddles.
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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 1124-1197 confidence: high
A silk-cotton-tree boat is not stolen; the passage says Haburi first made a boat, taught ducks to float on water with his boats, and that each duck has its own particular kind of boat.
Haburi is credited with first making a boat, teaching ducks to float, and in a modern addition teaching white people arts, manufactures, guns, and ships.
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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 1402-1483 confidence: high
Makunaima/Makonaima is described through cited sources as alleged God, Supreme Being, or Maker of Heaven and Earth; he is one of the twin children of the Sun, brother of Pia, and with Pia an Akawai and Makusi hero. Epel is named as his opponent in Makusi belief, and Warrau, Carib, and Makusi versions are announced.
Makunaima and Pia are described as twin children of the Sun and as Akawai and Makusi heroes.
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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 1606-1686 confidence: medium
The twins decide to kill the old woman, clear a field, leave a tree at the center, tie her to it, burn timber around her, and her fire passes into hima-heru wood used to make fire by rubbing sticks.
The twins burn Nanyobo, whose inner fire passes into hima-heru wood, providing an explanation for obtaining fire by rubbing sticks.
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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 1688-1757 confidence: high
Pia and his brother stay with an old woman who is really a frog in a house among cotton-trees; they discover cassava-starch falls from a white shoulder spot and burn cotton beneath her, scorching her skin.
Pia and Makunaima are brothers who travel together, are identified as the two Heroes, and perform acts connected with fire, waterways, and waterfalls.
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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 1688-1757 confidence: high
Makunaima digs a canal filled with water, makes the first corial, and travels with his mother and Pia; the brothers learn fire-making from Crane striking his bill against flint.
Makunaima digs a canal and makes the first corial; the brothers place rocks in rivers, causing the great waterfalls.
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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: high
Pia gives up hunting as his main occupation, travels to teach useful and good things, is linked with the Piai men, and disappears from men to remain awhile with his mother on Roraima.
Pia changes from hunting to traveling and teaching Indians useful and good things; the Piai men are attributed to his teachings.
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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: high
Amalivaca and his brother Vochi created the world; while making the Orinoco, they discussed making it flow up and down at once to help paddlers.
Amalivaca and his brother Vochi create the world and deliberate over the Orinoco's flow.
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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: high
Amalivaca levels the earth for habitation, is associated with music, and has a stone house or cavern near a large stone called his drum.
Amalivaca makes the earth sufficiently level for people to dwell on.
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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 1930-2028 confidence: medium
Louquo is described as the first man and a Carib; he descended from the sky, lived long on earth, made it, and produced the first men from a nostril and thigh incision.
Louquo is called the first man, is said to have descended from the sky, made the earth, and produced the first men from his body.
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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 2292-2378 confidence: medium
The passage says the Bunia bird taught the Carib folk about cultivated plants, which originally grew on a wonderful tree.
The Bunia bird teaches the Carib folk about cultivated plants and explains propagation and cooking, including treatment of bitter cassava juice.
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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 2292-2378 confidence: medium
The Island Caribs say Louquo, their first man, made fishes from cassava scrapings and fragments thrown into water; the passage also states that many animals have been derived from spirits of mortal men.
The Island Carib first man Louquo is said to make fishes from cassava scrapings and fragments cast into water.
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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 581-743 confidence: medium
Roth states that Indians originally had no terms for a Supreme Being; such terms were framed for “civilized, especially missionary, requirements,” and traditions of “certain Tribal Heroes” were assumed to indicate knowledge of a God.
Roth states that traditions of certain Tribal Heroes have been assumed to indicate native knowledge of a God.
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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 813-907 confidence: high
The passage says travelers and missionaries treated traditions of mythic heroes as evidence of knowledge of God; Hilhouse and Schomburgk are summarized as calling Aluberi supreme and Kimu-umanny a patron power.
The passage repeatedly contrasts earlier divine interpretations of Alubiri, Kororomanna, and related figures with the author's statement that they were tribal or mythic heroes.
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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 813-907 confidence: medium
The passage says Amalivaca is widely known and quotes a description of him as father of mankind or great grandfather, not originally the Great Spirit, but a heroic personage who came from afar, carved rock figures, and departed beyond the ocean.
Amalivaca is described as father of mankind or great grandfather, a heroic personage who came from afar, carved symbolic figures on rocks, and disappeared by returning beyond the ocean.
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An Inquiry into the Animism and Folk-Lore of the Guiana Indians OMENS, CHABMS, TALISMANS / BUREAU OF AMERICAN ETHNOLOGY / THIRTIETH ANNUAL REPORT PLATE 5 / THE MEDICINE-MAN; lines 11730-11824 confidence: medium
"The original piai forms the subject-matter of legends" among Arawaks, Warraus, and Caribs; members say tobacco came from the islands, followed by the title "The Hummingbird with Tobacco for the First Piai (W)."
The passage introduces legends of the original piai and states that tobacco was brought from the islands; the Warrau story title links a hummingbird, tobacco, and the first piai.
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An Inquiry into the Animism and Folk-Lore of the Guiana Indians OMENS, CHABMS, TALISMANS / BUREAU OF AMERICAN ETHNOLOGY / THIRTIETH ANNUAL REPORT PLATE 5 / THE MEDICINE-MAN; lines 11880-11933 confidence: medium
The bereaved father sings with the rattle; his son and two other lads come as spirits, ask for tobacco, and are supplied. The three Tobacco Spirits are named Kumsiwari, Matura-wari, and Kawai-wari; the passage says they answer the piai's rattle and that the bereaved father became the first piai.
One account states that the bereaved father became the first piai after summoning the spirits with a rattle; the next section heading presents Komatari as the first medicine-man.
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An Inquiry into the Animism and Folk-Lore of the Guiana Indians PREFACE / CONTENTS / Chapter I. No evidence of belief in a Supreme Being 117 / MYTHS AND FOLK-TALES; lines 152-403 confidence: medium
Plant/tree titles include “Eariwali and the wonderful tree,” “The first fruit trees (Arawak),” “The first fruit trees (Carib),” and “The ite palm and the mora tree.”
Titles include the origin of the Caribs, Indians learning to paddle, the first piai, Komatari as the first medicine-man, and first fruit trees.
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An Inquiry into the Animism and Folk-Lore of the Guiana Indians THE MEDICINE-MAN / Chapter XIX / MISCELLANEOUS INDIAX BELIEFS COXCERNING MAN / BUREAU OF AMERICAN ETHNOLOGY THIRTIETH ANNUAL REPORT PLATE 7; lines 13543-13639 confidence: high
The frog is described as a Carib weather divinity, domestic animal, female culture-giver of fire, cassava, music, and hunting knowledge, and as a hunting charm, medicine-man ornament image, and Arawak pregnancy omen.
The frog sends rain or fine weather and is credited with bringing fire, food-starch, cassava, music, and hunting knowledge.
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An Inquiry into the Animism and Folk-Lore of the Guiana Indians THE MEDICINE-MAN / Chapter XIX / MISCELLANEOUS INDIAX BELIEFS COXCERNING MAN / BUREAU OF AMERICAN ETHNOLOGY THIRTIETH ANNUAL REPORT PLATE 7; lines 13543-13639 confidence: medium
The passage describes brood-parasitic corn-bird and werebekwa beliefs, goat-sucker extra eyes and ill omen, vulture leadership of carrion-crows, hummingbird quarrelsomeness, tobacco association, doctor's-bird name, and tobacco introduction.
Hummingbirds are associated with tobacco and credited with introducing it among Arawaks and Warraus.
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An Inquiry into the Animism and Folk-Lore of the Guiana Indians WOEKS OF REFERENCE / BOTH) WORKS OF BEFEBENCE 115 / FAMILIAR SPIRITS / Chapter VIII; lines 3812-3875 confidence: medium
Forest Spirits are said to confer blessings and gifts; Arawak legends credit them with a femoral-bone flute, Akawai tales with sewehekum dance ornaments, and Jurupari practice with healing sicknesses and wounds.
Arawak legends attribute the femoral-bone flute to the Spirits of the Forest, and Akawai tales attribute the sewehekum dance ornaments to them.
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Legends and Myths of the Aboriginal Indians of British Guiana ABORIGINAL TRIBES OF GUIANA. S7 / LEGEND OF THE DROUGHT. / LEGEND OF THE GREAT WATERS. / LEGEND OF KOROBONA.; lines 3288-3456 confidence: medium
The blood-defiled spot remains fragrant; the serpent child is not touched by the usual change of death; the flowered heap begins to heave, and the mother hears that her son will avenge his murder.
The figure is called the serpent child and then identified as the first Carib, a conquering warrior from whom increasing descendants follow.
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Legends and Myths of the Aboriginal Indians of British Guiana ABORIGINAL TRIBES OR GUIANA. 47 / CONCLUSION. / PART II. / CONTENTS OF PART II.; lines 2409-2488 confidence: medium
Part II contents list an introduction; mythological tales; legends of Okonoroté, the Drought, the Great Waters, and Korobona; Warau ideas of departed souls; the legend of Aborjé, the Warau Father of Inventions; and a sequel to an ancient legend.
The contents identify Aborjé as “the Warau Father of Inventions.”
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Legends and Myths of the Aboriginal Indians of British Guiana CONTENTS OF PART I. / INTRODUCTION. / OF THE SUPREME BEING. / ORIGIN OF LIVING CREATURES.; lines 544-629 confidence: high
Wadili, described as young, brave, and "our sire," comes to earth, takes maidens as wives, and teaches "Hunting, fishing, husbandry."
Wadili, introduced as an ancestral sire, teaches hunting, fishing, and husbandry.
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Legends and Myths of the Aboriginal Indians of British Guiana IDEAS OF A FUTURE STATE. / ARAWANILI AND THE OREHU. / THE LEGEND. / ABORIGINAL TRIBES OF GUI AN A.; lines 1188-1258 confidence: medium
Numa and Egeria are invoked: Egeria taught sacred and mystic rites that bound the Roman people.
The passage explicitly parallels Egeria teaching Numa's sacred rites with the Spirit of the sea teaching Arawanili.
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Legends and Myths of the Aboriginal Indians of British Guiana INTRODUCTION. / MYTHOLOGICAL LEGENDS. / THE FIRST MAN AND ANIMALS. / I. PRIMITIVE STATE.; lines 5398-5605 confidence: medium
The passage introduces the monkey episode and says Ahkoo the agouti found the noble tree, the first man alone brought it down, and animals planted around it; the note compares this with a Caribi legend where the tree is the same source of cultivation and a monkey releases pent-up floodwaters, though the finder differs.
The first man brings down the wondrous tree, animals help plant around it, and he intends to share the fish found in the waters with every river.
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Legends and Myths of the Aboriginal Indians of British Guiana INTRODUCTION. / MYTHOLOGICAL LEGENDS. / THE FIRST MAN AND ANIMALS. / I. PRIMITIVE STATE.; lines 5607-5798 confidence: medium
The man bears up bravely while the flock grows unruly; he commands the animals to keep their places until he learns whether the damp ground is dangerous, but the trumpeter bird is determined to get down first.
The man governs the animal flock, kindles fire, is called master and guardian, later shares bread, and departs from hostile people.
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Legends and Myths of the Aboriginal Indians of British Guiana INTRODUCTION. / MYTHOLOGICAL TALES. / LEGEND OF OKONOROTE. / ABORIGINAL TRIBES OF GUIANA. S7; lines 2693-2834 confidence: medium
The passage says jaguars and snakes had their way; Okonorote shoots a young deer, kindles flame with two pieces of wood, and finds the venison excellent food.
Okonorote tests deer as food, returns upward with game, and convinces the Waraus that animal food abounds below.
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Legends and Myths of the Aboriginal Indians of British Guiana LEGEND OF KOROBONA. / LEGEND OF ABORE / THE LEGEND. / SEQUEL TO THE ANCIENT LEGEND.; lines 3785-3894 confidence: high
Abore finds white people poor and distressed, feels compassion, and says he will make his abode on that shore.
Abore is credited with raising the white people by teaching clothing-making, weaving, sewing, woodworking, ironworking, and ship-based distribution of goods.
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Legends and Myths of the Aboriginal Indians of British Guiana LEGEND OF THE DROUGHT. / LEGEND OF THE GREAT WATERS. / LEGEND OF KOROBONA. / LEGEND OF ABORE; lines 3458-3484 confidence: medium
"LEGEND OF ABORE"; "The Warau Father of Inventions"
Abore is explicitly called the Warau Father of Inventions and the first navigator.
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Legends and Myths of the Aboriginal Indians of British Guiana LEGEND OF THE GREAT WATERS. / LEGEND OF KOROBONA. / LEGEND OF ABORE / THE LEGEND.; lines 3486-3676 confidence: medium
Abore considers known Warau methods for floating: logs with feet hanging in the water, light-branch rafts for smooth streams, a half gourd that floats but is unsuitable, and an oblong seed-pod as his best model.
Abore studies existing floating methods, rejects logs, rafts, and a gourd, models a vessel on an oblong seed-pod, and makes a wax canoe for escape over water.
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Legends and Myths of the Aboriginal Indians of British Guiana LEGEND OF THE GREAT WATERS. / LEGEND OF KOROBONA. / LEGEND OF ABORE / THE LEGEND.; lines 3678-3782 confidence: medium
Abore calls to the Waraus, shows them the craft’s shape, tells them to make their woibakas in that form but of wood, and then leaves the Warau shore; the people see him no more.
Abore instructs the Waraus in the proper vessel form and is said to have known how to clothe them in woven fibers; after his departure, this knowledge is described as lost.
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Legends and Myths of the Aboriginal Indians of British Guiana LEGENDS OF THE SKY. / LEGEND OF OROAN. / THE LEGEND. / CONCLUSION.; lines 8722-8763 confidence: medium
Arawak, Caribisce, Acawoi, Warau, Macusis, and others are named; the passage says they provide glimpses of mythical heroes and take part in fanciful tales.
The passage says the named peoples allow a glimpse of their mythical heroes in tales.
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Legends and Myths of the Aboriginal Indians of British Guiana PART V. / CONTENTS OF PART V. / INTRODUCTION. / LEGEND OF THE HAIARRI ROOT.; lines 7272-7310 confidence: medium
The Haiarri is said to have been found from this event; when bruised and washed in pools or small streams, it makes fish prey.
The passage explains how the Haiarri root was found and how it is used to make fish prey in pools or small streams.
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Legends and Myths of the Aboriginal Indians of British Guiana THE CARIB WAR PATH. / THE WAR ON THE ORINOCO. / I. THE FIRST PEOPLE. / H4 LEGENDS AND MYTHS OF THE ,; lines 4966-5005 confidence: medium
When black-robed teachers find the people, they ask whether the teachers have seen the one who left marks around them, who had been their Great Teacher, and who sculptured the high rocks; they grieve when all answer no.
The figure is called the people’s Great Teacher and is linked by the speakers to marks around them and to sculptured high rocks.
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Legends and Myths of the Aboriginal Indians of British Guiana THE LEGENDS. / IDEAS OF A FUTURE STATE. / ARAWANILI AND THE OREHU. / THE LEGEND.; lines 1054-1185 confidence: medium
Orehu dives and brings shining white stones or gems from the sea, then brings tobacco, described as unknown then, along with charms that make Yauhahu dread Arawanili.
Orehu brings tobacco to Arawanili, and the passage states that tobacco was unknown then though common now.
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Legends and Myths of the Aboriginal Indians of British Guiana WARLIKE LEGENDS. / THE CARIB WAR PATH. / THE WAR ON THE ORINOCO. / I. THE FIRST PEOPLE.; lines 4779-4963 confidence: high
While the deluge subsides, Amalivaca comes over the mighty waters, sailing in a large canoe from an unknown land or the other side, and is described as helping humankind.
Amalivaca arrives while the deluge is subsiding, sails in a large canoe, and is described as helping humankind.
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Legends and Myths of the Aboriginal Indians of British Guiana WARLIKE LEGENDS. / THE CARIB WAR PATH. / THE WAR ON THE ORINOCO. / I. THE FIRST PEOPLE.; lines 4779-4963 confidence: high
The sculptures are said to be Amalivaca’s work, carved from his canoe when waters stood that high; he taught mankind to carve, but the meanings of the figures are now unreadable.
The high carvings are attributed to Amalivaca, and he is said to have taught humankind to carve them.
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Legends and Myths of the Aboriginal Indians of British Guiana WARLIKE LEGENDS. / THE CARIB WAR PATH. / THE WAR ON THE ORINOCO. / I. THE FIRST PEOPLE.; lines 4779-4963 confidence: medium
After the floods fail, Amalivaca finds the land rugged; with his brother’s aid he makes smoother slopes and charms away many rocks and cliffs.
After the flood, Amalivaca’s brother assists him in making rugged land more suitable for habitation.
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Legends and Myths of the Aboriginal Indians of British Guiana WARLIKE LEGENDS. / THE CARIB WAR PATH. / THE WAR ON THE ORINOCO. / I. THE FIRST PEOPLE.; lines 4779-4963 confidence: high
Amalivaca says communication is needed, notes that canoes lighten burdens, and advises each person to make a clearing and home near a stream for water traffic.
Amalivaca advises people to build clearings near streams and conduct traffic on waterways because canoes ease the carrying of burdens.
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The Central Caribs GEOGRAPHICAL ENVIRONMENT / THE MACUSIS1 / MATERIAL CULTURE / ANTHROPOLOGICAL PUBLICATIONS, VOL. X; lines 2894-3014 confidence: high
The brothers decide to cut the tree down for planting material, use stone axes, prepare a very large mat, and after the tree falls gather and plant the edible things; the younger brother commands the tree to be hard on the elder brother’s side.
The two brothers obtain cultivated plants, survive the flood, bring fish to pools, and build rock falls before leaving the world.
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mangaian
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Myths and Songs from the South Pacific A SONG FOR TENIO'S FETE. / BY VAARUA, CIRCA 1814. / UNUUNU TAI. / FIRST OFFSHOOT.; lines 5207-5295 confidence: medium
The chorus states that the fragrant tree was first planted by the divine Koro.
The song says the fragrant tree was first planted by the divine Koro, giving the plant a divine origin within the passage.
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Myths and Songs from the South Pacific ADVENTURES IN SPIRIT-WORLD, / AN ESCAPE FROM SPIRIT-LAND. / THE ADVENTURES OF NGARU. / THE DRAMA OF NGARU.; lines 12265-12329 confidence: medium
The song names Miru's kava tree, says it is to stupefy Ngaru, and describes Ngaru as wonder-working, victorious over monsters, Moko's grandson, and descended from Vari-originator-of-all-things.
Ngaru is called wonder-working, victorious over all monsters, and uniquely able to defeat Miru's cruel arts.
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Myths and Songs from the South Pacific BY KOROA. / THE TAAIRANGI, OR PORPOISE. / THE FINNY SUBJECTS OF TINIRAU. / BY TEREAVAI, FOR HIS FETE, 1 823,; lines 4949-5035 confidence: high
Vatea prepares an enormous net and entrusts it to six fishermen, the first of their order, but Tinirau's fish-subjects prove too crafty to be caught easily.
Vatea makes the first great net, Raka and Tane assist in the first successful mass catch, and Vatea's naming of fish is said to originate counting.
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Myths and Songs from the South Pacific BY PANGEMIRO, LORD OF MANGAIA, CIRCA 1816. / PROLOGUE TO THE DRAMATIC FETE OF POTIKI, / ON HIS ASSUMPTION OF THE TEMPORAL / SOVEREIGNTY, CIRCA 1790.; lines 13904-14055 confidence: high
The heavenly fairies are skilled in ball-throwing, and Ina can keep eight balls going at one time.
Ngaru learns ball-throwing from nether-world fairies, surpasses both nether and sky fairies, and introduces the game to this world.
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Myths and Songs from the South Pacific BY TANGATAROA, 182O. / FINALE. / BY TIKI (1820), IN FULL CHORUS. / THE FIRE-GOD'S SECRET.; lines 2971-3073 confidence: medium
The title is given as “The Fire-God’s Secret,” and the passage states that fire was originally unknown to the inhabitants of the world, who ate raw food.
The world lacks fire and eats raw food; Maui seeks the fire secret so that cooked food may be enjoyed thereafter.
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Myths and Songs from the South Pacific BY TANGATAROA, 182O. / FINALE. / BY TIKI (1820), IN FULL CHORUS. / THE FIRE-GOD'S SECRET.; lines 3076-3135 confidence: high
Maui seeks the secret of reproducing fire, intends to provoke a quarrel and compel the fire-god by violence to yield the secret, and the fire-god resolves to destroy the intruder.
Maui seeks the secret of producing fire, a secret known only to Mauike, and forces the fire-god to disclose it.
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Myths and Songs from the South Pacific BY TEREAVAI, FOR HIS FETE, 1 823, / THE ORIGIN OF DANCING. / A SONG FOR TENIO'S FETE. / BY VAARUA, CIRCA 1814.; lines 5157-5204 confidence: medium
The chorus says: "That fragrant tree was first planted by the divine Koro."
The chorus says the fragrant tree used in the dance context was first planted by the divine Koro, and the surrounding song links pandanus berries and wreaths to dance adornment.
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Myths and Songs from the South Pacific BY KOROA, CIRCA 1814. / UTI'S TORCH; OR, WILL-A-WISP. / MOSQUITOES. / HUMAN ARTS AND INVENTIONS.; lines 6390-6431 confidence: high
Opening statement: mortal employments are transcripts of what was supposed to occur in Avaiki, and knowledge and skill come from the invisible world.
The passage explicitly says mortal employments, knowledge, and skill derive from Avaiki or the invisible world, and then gives examples of arts learned from or modeled on supernatural figures.
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Myths and Songs from the South Pacific BY KOROA, CIRCA 1814. / UTI'S TORCH; OR, WILL-A-WISP. / MOSQUITOES. / HUMAN ARTS AND INVENTIONS.; lines 6390-6431 confidence: high
The first axe on Mangaia is said to have been all stone from the shades, and Maui is said to have introduced fire from nether-world.
Maui is specifically said to introduce the secret of fire from nether-world.
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Myths and Songs from the South Pacific CHAPTER X. / ADVENTURES IN SPIRIT-WORLD, / AN ESCAPE FROM SPIRIT-LAND. / THE ADVENTURES OF NGARU.; lines 11757-11826 confidence: high
Ngaru seeks distinction by testing his strength against monsters and evil spirits. Moko tells him of Tikokura, the storm-wave, and Tumuitearetoka, a vast shark that feeds on human flesh; both are fierce ocean enemies of mankind and travel together.
Ngaru deliberately seeks distinction by challenging Tikokura and Tumuitearetoka, survives the contest, and is praised as the first to dare the sea-gods in their own domain and escape alive.
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Myths and Songs from the South Pacific CHAPTER X. / ADVENTURES IN SPIRIT-WORLD, / AN ESCAPE FROM SPIRIT-LAND. / THE ADVENTURES OF NGARU.; lines 12164-12262 confidence: high
Amai-te-rangi drops the chisel and mallet; Ngaru kills him, descends to earth with the lizards and weapons, and defeats Ina and Matonga at ball-throwing.
After defeating heavenly ball-players, Ngaru is said to have introduced the art of ball-throwing to this world.
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Myths and Songs from the South Pacific EVA-TOKI, OR AXE-DIRGE. / EVA TA, OR CRASHING-DIRGE, / BY HIS FATHER KORONEU, CIRCA 1820. / THE FIRST MURDER AND THE FIRST BATTLE.; lines 15212-15303 confidence: medium
Tukaitaua discovers a narrow gorge around Mangaia with coral walls and clears places along it to practice with long spear, double-edged wooden sword, curved club, and sling.
Mankind first learns what weapons to make and how to fight by hiding behind trees or rocks and observing Tukaitaua, a dangerous native of the nether-world.
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Myths and Songs from the South Pacific FINALE. / BY TIKI (1820), IN FULL CHORUS. / THE FIRE-GOD'S SECRET. / THE FIRE-GOD'S SONG.; lines 3137-3255 confidence: high
The fire secret is secured; Maui burns his fallen adversary's abode, and the nether-world flames consume the fire-god and his possessions while rocks crack from the heat.
Maui secures the fire secret, takes the fire-sticks formerly belonging to Mauike, and later teaches the inhabitants where fire is hidden and how to obtain it.
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Myths and Songs from the South Pacific FIRST OFFSHOOT. / UNUUNU RUA. / SECOND OFFSHOOT. / A BACHELOR GOD IN SEARCH OF A WIFE.; lines 5569-5668 confidence: medium
The next story begins by saying Rangi was the first man; Vatea was half man and half fish in the invisible world; Rangi surveys land he had dragged up from the shades.
Rangi is called the first man, had dragged land up from the shades, and explores it for other inhabitants.
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Myths and Songs from the South Pacific GHOST-KILLING (TA I TE MAURI). / DEATH-TALKS. / EVA, OR DIRGE-PROPER. / EVA-TOKI, OR AXE-DIRGE.; lines 14351-14593 confidence: medium
Rangi came up unobserved from the shades during rain, trimmed Rauvaru's thatch, and the magic axe Ruateatonga later disappeared when Rangi died.
The axe improves house-building work, is connected with an axe-god, and a note credits Una with bringing axe-fastening knowledge from Tahiti.
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Myths and Songs from the South Pacific GHOST-KILLING (TA I TE MAURI). / DEATH-TALKS. / EVA, OR DIRGE-PROPER. / EVA-TOKI, OR AXE-DIRGE.; lines 14351-14593 confidence: medium
A note identifies Tane-of-royal-face as the axe-god and says Una introduced from Tahiti the knowledge of securing stone axes to wooden handles.
The passage attributes Tahitian origin to axe knowledge and Tongan origin to iron-wood spear technology, both used in martial contexts.
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Myths and Songs from the South Pacific MYTHS OF CREATION. / THE BEGINNING OF ALL THINGS. / IMAGINARY REPRESENTATION OF VATEA. / DRAMATIC SONG OF CREATION.; lines 1088-1357 confidence: medium
Tangaroa is the cleverest son and teaches Rongo agriculture; Vatea wants Tangaroa to be lord, but Papa objects, so Rongo receives government, feasts, the drum of peace, honour, and power.
Tangaroa teaches Rongo the arts of agriculture.
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Myths and Songs from the South Pacific MYTHS OF CREATION. / THE BEGINNING OF ALL THINGS. / IMAGINARY REPRESENTATION OF VATEA. / DRAMATIC SONG OF CREATION.; lines 1360-1480 confidence: medium
Tangaroa, displeased by preference for Rongo, collects red food, voyages by canoe in search of another land, scatters food blessings at many islands, settles on Rarotonga and Aitutaki, and leaves Mangaia to Rongo.
Tangaroa leaves Mangaia with red foods in a canoe, visits many islands, scatters food blessings, and settles elsewhere.
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Myths and Songs from the South Pacific OF THE LONDON MISSIONARY SOCIETY. / WITH A PREFACE BY / F. MAX MULLER, M.A., / PREFACE.; lines 394-483 confidence: medium
The jawbone with which Maui, the great solar hero of the Polynesians, was said to have destroyed enemies is reported absent in Mangaia and unknown to Gill in the Hervey Group in connection with Maui.
Maui is described as a great solar hero, and a jawbone with which he destroyed enemies is mentioned as a known Polynesian item but absent in Mangaia.
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Myths and Songs from the South Pacific PERILS OF BEAUTY. / ORIGIN OF PIGS AT RAROTONGA. / SEEKING FOR LIGHT. / AN AITUTAKIAN MYTH.; lines 6718-6829 confidence: medium
The brothers do not wish to return, find a half-sunken island, fight the billows until the sea becomes smooth, contend with the ocean until shallow waters vanish, and take possession of the elevated island, naming it Aitu-taki, God-led.
After reaching the land of light, Te-erui and Matareka overcome the surrounding sea, elevate the half-sunken island, take possession, and name it Aitu-taki.
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Myths and Songs from the South Pacific PREFACE. / F. MAX MULLER. / INTRODUCTORY REMARKS. / CON TENTS.; lines 704-758 confidence: medium
The Maui section lists the fire-god's secret and song, the sky raised or origin of pumice stone, the sun made captive, the wisdom of Manihiki, Maui enslaving the sun, the sky raised, and Maui's last achievement.
Maui's section includes the sky raised, the sun made captive, and Maui enslaving the sun.
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Myths and Songs from the South Pacific PROLOGUE TO THE DRAMATIC FETE OF POTIKI, / ON HIS ASSUMPTION OF THE TEMPORAL / SOVEREIGNTY, CIRCA 1790. / THE FAIRY OF THE FOUNTAIN.; lines 14058-14148 confidence: medium
After the child grows strong, the fairy woman weeps over the destruction of mothers in the shades at first birth, asks to return there with Ati to end the custom, has the fountain stones removed, and smears Ati with vegetable gums to aid his descent.
The fairy woman returns to spirit-world to teach what she learned from Ati and to end the destruction of mothers at first birth.
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Myths and Songs from the South Pacific SECOND FOUNDATION. / UNUUNU RUA. / SECOND OFFSHOOT. / INA'S VOYAGE TO THE SACRED ISLE.; lines 4610-4760 confidence: high
An editorial note says the legend seems designed to support shark-worship and is expressly an account of tattoo’s origin, though another myth attributes tattoo to Kongo’s ill-treatment of Tangaroa; local tattooing is said to imitate stripes on avini and paoro.
The prose note says the legend is an account of the origin of tattoo, and the song says Ina invented tattooing while fish bore her to Tinirau; tattooing is linked to stripes on avini and paoro fish.
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Myths and Songs from the South Pacific SECOND OFFSHOOT. / A BACHELOR GOD IN SEARCH OF A WIFE. / THE PRINCE OF REED-THROWERS. / THE ORIGIN OF KITE-FLYING.; lines 6012-6022 confidence: medium
THE ORIGIN OF KITE-FLYING.
The passage identifies the origin of kite-flying and says mortals acquire the pastime from the first kite-flying involving Tane and Rongo.
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Myths and Songs from the South Pacific SEEKING FOR LIGHT. / AN AITUTAKIAN MYTH. / RATA'S CANOE. / A LEGEND FROM AITUTAKI.; lines 7026-7123 confidence: medium
The commentary says the myth may be a primitive story of the race pointing to Samoa and mentions a canoe-shaped stone near the sea at Pangaroa, Upolu, called the canoe of Rata.
Commentary connects Rata with a canoe-shaped stone in Samoa and a canoe-making song about a wonderful axe that enabled him to fell the forest.
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Myths and Songs from the South Pacific STONE. / THE SUN MADE CAPTIVE. / MAUI ENSLAVING THE SUN. / THE SKY RAISED.; lines 3754-3780 confidence: medium
The heavens originally almost touched the earth; Maui decides to elevate the sky, gains Ru's assistance, and the two take positions at north and south.
Maui and Ru perform actions that establish the current height and shape of the visible heavens.
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Myths and Songs from the South Pacific THE BEGINNING OF ALL THINGS. / IMAGINARY REPRESENTATION OF VATEA. / DRAMATIC SONG OF CREATION. / BODY. SPIRIT.; lines 1553-1683 confidence: medium
The blue stone sky-vault was originally supported by Ru’s props on Mangaia’s central hill and later raised by Maui; ten heavens rise above and are the Elysium of the brave and Tangaroa’s home.
The sky-vault is first sustained by Ru’s props and then permanently raised by Maui through tremendous exertions.
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Myths and Songs from the South Pacific THE ORIGIN OF KITE-FLYING. / A KITE SONG FOR TENIO'S FETE. / BY KOROA, CIRCA 1814. / UTI'S TORCH; OR, WILL-A-WISP.; lines 6121-6245 confidence: medium
Uti is credited with first teaching women of the upper world to catch sleeping fish by torch-light, waylay crabs ashore, and shrimp in the lake.
Uti is credited with first teaching women torch-light fishing, crabbing, and shrimping.
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Myths and Songs from the South Pacific THE FIRE-GOD'S SECRET. / THE FIRE-GOD'S SONG. / THE SKY RAISED ; OR, THE ORIGIN OF PUMICE / STONE.; lines 3257-3353 confidence: high
The sky is built of solid blue stone, once almost touching the earth and resting on leaves of teve and arrow-root; the world's inhabitants are confined beneath it.
The sky begins close to earth and is raised first by Ru's supports and finally by Maui's upward hurling, creating habitable space for mortals.
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Myths and Songs from the South Pacific THE FIRE-GOD'S SONG. / THE SKY RAISED ; OR, THE ORIGIN OF PUMICE / STONE. / THE SUN MADE CAPTIVE.; lines 3355-3461 confidence: high
Maui had already secured fire and raised the sky; the remaining problem is that the sun sets too soon for food preparation, work, or karakia, so Maui resolves to remedy it.
Maui acts for mortals, captures the divine Sun with nooses, and compels him to move more slowly so human tasks can be completed.
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Myths and Songs from the South Pacific THE FIRE-GOD'S SONG. / THE SKY RAISED ; OR, THE ORIGIN OF PUMICE / STONE. / THE SUN MADE CAPTIVE.; lines 3558-3678 confidence: medium
Tangaroa summons a kakaia, or tern, to hold the lower fire-stick; fire is obtained, Maui snatches the burning upper stick, burns either side of the bird's eye, and the passage explains the bird's black marks; Maui says deceitfully that the bird will return.
Maui obtains the secret of fire from a divine grandfather, and the passage states that fire was no longer a mystery.
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Myths and Songs from the South Pacific THE FIRE-GOD'S SONG. / THE SKY RAISED ; OR, THE ORIGIN OF PUMICE / STONE. / THE SUN MADE CAPTIVE.; lines 3680-3724 confidence: medium
Maui says he has made a grand discovery, has obtained the secret of fire, and has found a new land.
Maui states that he has made a grand discovery by obtaining the secret of fire.
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Myths and Songs from the South Pacific THE MARINER'S COMPASS OF POLYNESIA. / POLYNESIAN PLURALS. / POLYNESIAN NUMERATION. / INDEX.; lines 17450-17622 confidence: medium
Entries include astronomical myths, celestial fish-hook, eclipses, Matariki or Pleiades, moon phases, seasons, sun and moon, sun made captive, and woman in the moon.
The index lists exploits of Maui along with topics such as human arts and inventions, seeking for light, sky raised, and sun made captive.
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Myths and Songs from the South Pacific THE SKY RAISED ; OR, THE ORIGIN OF PUMICE / STONE. / THE SUN MADE CAPTIVE. / MAUI ENSLAVING THE SUN.; lines 3726-3752 confidence: high
Food is now cooked in the upper world; Ra used to set in haste before the family oven could be properly cooked.
Maui remedies a practical human problem by compelling the Sun-god to slow his course, resulting in enough daylight for daily duties.
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Myths and Songs from the South Pacific THE SUN AND MOON. / THE WOMAN IN THE MOON. / ECLIPSES. / A CELESTIAL FISH-HOOK.; lines 2725-2769 confidence: medium
Vatea, father of gods and men, whose home is in Avaiki/The-thin-land, goes fishing in the deep blue ocean with a great fish-hook baited with a star, but catches nothing.
Vatea, called father of gods and men, performs the land-raising action that brings Tongareva from the seabed.
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Myths and Songs from the South Pacific THE SUN MADE CAPTIVE. / MAUI ENSLAVING THE SUN. / THE SKY RAISED. / MAUI'S LAST AND GREATEST ACHIEVEMENT.; lines 3783-3894 confidence: high
Maui the Younger uses the young bud of the coconut, wrapped in a laurel leaf, as bait attached to a strong line and hook.
Maui the Younger uses a hook, line, and special bait to pull the entire island of Manihiki up from the ocean depths.
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Myths and Songs from the South Pacific THE SUN MADE CAPTIVE. / MAUI ENSLAVING THE SUN. / THE SKY RAISED. / MAUI'S LAST AND GREATEST ACHIEVEMENT.; lines 3783-3894 confidence: high
Maui surveys Manihiki, notices it has no canoe passage, and makes an opening through the reef for canoes.
Maui makes a canoe passage through the reef and stamps the land so that Manihiki and Rakaanga are separated.
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Myths and Songs from the South Pacific THE SUN MADE CAPTIVE. / MAUI ENSLAVING THE SUN. / THE SKY RAISED. / MAUI'S LAST AND GREATEST ACHIEVEMENT.; lines 3896-3955 confidence: high
“A close parallel runs between their version of the exploits of Maui and that which obtains elsewhere. Some particulars are wholly dissimilar”
The passage explicitly discusses Maui’s exploits, a voyage, physical traces attributed to him, and his encounter with subterranean spirits.
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Myths and Songs from the South Pacific THE SUN MADE CAPTIVE. / MAUI ENSLAVING THE SUN. / THE SKY RAISED. / MAUI'S LAST AND GREATEST ACHIEVEMENT.; lines 3896-3955 confidence: medium
The tail of Scorpio is called the great fish-hook of Tongareva/Penrhyns; the associated myth is said to be similar to the preceding one, but about Tongareva rather than Manihiki, with Vatea taking Maui’s place.
A similar myth concerning Tongareva/Penrhyns is said to have Vatea in the role occupied by Maui in the preceding tradition.
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Myths and Songs from the South Pacific THE TAAIRANGI, OR PORPOISE. / THE FINNY SUBJECTS OF TINIRAU. / BY TEREAVAI, FOR HIS FETE, 1 823, / THE ORIGIN OF DANCING.; lines 5037-5114 confidence: medium
The passage is titled as the origin of dancing; Tinirau and his son Koro are linked with the Sacred Isle and Mangaia, and Koro notices Tinirau's nocturnal disappearances and pandanus necklaces.
The passage is headed as the origin of dancing, and narrates Tinirau joining his fish subjects in the Tautiti dance.
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Myths and Songs from the South Pacific THE TAAIRANGI, OR PORPOISE. / THE FINNY SUBJECTS OF TINIRAU. / BY TEREAVAI, FOR HIS FETE, 1 823, / THE ORIGIN OF DANCING.; lines 5117-5154 confidence: high
Koro plants the first pandanus tree near Akatangi, where he summons his scaly friends, and instructs the inhabitants of Mangaia in the mysteries of dancing.
Koro plants the first pandanus tree for Mangaia near the summoning place and instructs the inhabitants in dancing.
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Myths and Songs from the South Pacific TREE MYTHS. / THE MYTH OF THE COCOA-NUT TREE. / TAHITIAN MYTH OF THE COCOA-NUT TREE. / THE IRON-WOOD TREE.; lines 4208-4269 confidence: medium
Vaotere is introduced as the malicious demon of the iron-wood tree, and the passage asks who could overcome him and make the wood useful to mankind.
Ono defeats Vaotere, a dangerous spirit associated with the tree, and the wood is then divided for human use while Vaotere can no longer harm mankind.
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Myths and Songs from the South Pacific UNUUNU RUA. / SECOND OFFSHOOT. / A BACHELOR GOD IN SEARCH OF A WIFE. / THE PRINCE OF REED-THROWERS.; lines 5772-5876 confidence: medium
Tarauri is skilled in wrestling and catching kokopu; a fishing method attributed to him uses pandanus thorns, hibiscus bark, and a coconut-frond rod.
The passage states that Tarauri invented a kokopu angling method using pandanus thorns and a coconut-frond rod.
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Myths and Songs from the South Pacific UNUUNU RUA. / SECOND OFFSHOOT. / A BACHELOR GOD IN SEARCH OF A WIFE. / THE PRINCE OF REED-THROWERS.; lines 5878-6009 confidence: medium
Tarauri finds a gap in the enclosure, drives the heaven-sent reed through it, and the reed rises into the sky for eight days before falling at Areuna, original marae of the Mautara.
Tarauri's divinely aided reed throw defeats human rivals and proves him patron and chief of all reed-players.
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Myths and Songs from the South Pacific USED BY THE CHIEF RAOA AND HIS CLAN. / CHAPTER VIII. / THE UNIVERSE, ACCORDING TO THE IDEAS OF THE NATIVES OF / MANGAIA.; lines 7404-7500 confidence: high
Fire burns because Mauike hid latent flame in wood in Hades; the axe has an invisible fairy; the ironwood club has a fierce demon from Tonga enshrined in it.
Maui descends to Mauike’s home in Hades and wrests the secret of fire; he is also credited with regulating Ra’s movements.
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oceanic
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Oceanic Mythology ANIMAL AND MISCELLANEOUS TALES 291 / ANIMAL AND MISCELLANEOUS TALES 293 / PLATE XXIV / ANIMAL AND MISCELLANEOUS TALES 295; lines 13639-13726 confidence: medium
The narrator introduces tales in which a person is swallowed by a monster; in a New South Wales version, Byamee the creator-deity goes for honey while his two wives gather figs and yams and are swallowed by two water monsters while swimming in a deep water-hole.
Byamee, identified as creator-deity, kills the water monsters, the water gushes forth and refills the stream, and he explains the cavities as future lakes including Narran Lake.
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Oceanic Mythology ANIMAL AND MISCELLANEOUS TALES 293 / PLATE XXIV / ANIMAL AND MISCELLANEOUS TALES 295 / ANIMAL AND MISCELLANEOUS TALES 297; lines 13729-13807 confidence: medium
The bear becomes a real bear and climbs another tree; the sons of Pundjel fell the water-storage tree so the waters return to streams, then command rules against breaking bear bones or skinning bears before roasting, with the bear still tied to trees and water.
The sons of Pundjel restore the stream waters and prescribe rules about not breaking bear bones or skinning bears before roasting.
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Oceanic Mythology CULTURE HERO TALES 123 / PLATE XIV / CULTURE HERO TALES 125 / CULTURE HERO TALES 127; lines 6644-6722 confidence: medium
Tagaro places a tabu on all coconuts; Meragbuto ignores it and eats nearly all of them.
Within a passage headed as culture hero tales, Tagaro prevents Meragbuto from exhausting the coconuts and later destroys him through a stratagem.
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Oceanic Mythology CULTURE HERO TALES 125 / CULTURE HERO TALES 127 / CULTURE HERO TALES 129 / MISCELLANEOUS TALES 131; lines 6774-6853 confidence: medium
Tamus fears that cannibals may hear them; the two boys make shields and spears, practise marksmanship, build a slippery barricade, set up a swing, and call to the cannibals to come eat them.
The two boys deliberately prepare for the cannibals, lure them to the barricaded house, and kill them, removing the threat to the deserted village and enabling communal return.
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Oceanic Mythology MISCELLANEOUS TALES 139 / MISCELLANEOUS TALES 141 / MISCELLANEOUS TALES 143 / MISCELLANEOUS TALES 147; lines 7491-7609 confidence: high
The summary distinguishes Papuan and Melanesian strata; the Papuan type has few cosmogonic myths, prominent ghosts, simplicity, and local distribution, while the Melanesian stratum has more cosmogony, cannibalistic tales, and wise/foolish culture-hero brothers.
The summary explicitly identifies stories of wise and foolish culture-hero brothers as revealing a rudimentary dualistic character in the Melanesian stratum.
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Oceanic Mythology MISCELLANEOUS TALES 139 / MISCELLANEOUS TALES 141 / MISCELLANEOUS TALES 143 / MISCELLANEOUS TALES 147; lines 7612-7704 confidence: medium
The Bugi and Makassar account states that the son of the sky-deity was sent down to earth on the rainbow to organize and prepare the world for mankind.
The son of the sky-deity is sent down to earth on a rainbow to organize and prepare the world for mankind.
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Oceanic Mythology MISCELLANEOUS TALES 141 / MISCELLANEOUS TALES 143 / MISCELLANEOUS TALES 147 / MYTHS OF ORIGINS AND THE DELUGE 159; lines 7914-7992 confidence: medium
In another tale, a bud from a tree in the gods' world falls into the Spirit River, escapes a serpent, becomes a woman, marries a man from a floating tree-trunk, and bears offspring including a son lowered with seeds to prepare earth for men.
One son carries seeds of all plants and animals and is lowered from the sky-world to earth to prepare it for men.
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Oceanic Mythology MISCELLANEOUS TALES 65 / MISCELLANEOUS TALES 67 / PLATE IX / MISCELLANEOUS TALES 69; lines 4277-4349 confidence: low
The passage says several Polynesian stories include descent to the underworld of the dead, compares the episode with Orpheus, and introduces a New Zealand explanation for the origin of tattooing.
The passage states that a New Zealand story explains the origin of tattooing through an episode of descent to the underworld.
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Oceanic Mythology MISCELLANEOUS TALES 67 / PLATE IX / MISCELLANEOUS TALES 69 / MISCELLANEOUS TALES 73; lines 4352-4459 confidence: medium
Uetonga’s lower-world moko cuts patterns into flesh; Mataora asks for the same face tattooing and sings during the painful chiselling.
The passage contrasts removable face painting in the upper world with permanent moko learned from Uetonga in the lower world and adopted by Mataora.
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Oceanic Mythology MISCELLANEOUS TALES 69 / MISCELLANEOUS TALES 73 / PLATE X / MISCELLANEOUS TALES 77.; lines 4583-4673 confidence: medium
The Maori Tura journeys to a distant country, marries a wife from strange nonhuman folk who prefer raw food, and teaches them the use of fire.
Tura lives among strange nonhuman folk who prefer raw food and teaches them the use of fire.
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Oceanic Mythology MISCELLANEOUS TALES 87 / PLATE XI / MISCELLANEOUS TALES 89 / PLATE XII; lines 5644-5738 confidence: high
In New Britain, among coastal tribes of the Gazelle Peninsula, land is fished from the bottom of the sea by the culture-hero brothers To-Kabinana and To-Karvuvu; the same story is also found in slightly greater detail in the southern New Hebrides.
The passage names To-Kabinana and To-Karvuvu as culture-hero brothers who fish land from the bottom of the sea.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 107 / MYTHS OF ORIGINS AND THE DELUGE 109 / MYTHS OF ORIGINS AND THE DELUGE 111 / MYTHS OF ORIGINS AND THE DELUGE 113; lines 5988-6071 confidence: high
The passage states that a mythic original lack of night is characteristic of Melanesia. In the Banks Islands, Qat has formed men, pigs, trees, and rocks, but daylight remains continuous; his brothers complain, and Qat hears that Night is at Vava, where he buys night from J-Qong, Night.
Qat responds to his brothers’ complaint, obtains night from Night, brings dawn-signaling birds, and teaches sleep.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 113 / MYTHS OF ORIGINS AND THE DELUGE 115 / PLATE AI / MYTHS OF ORIGINS AND THE DELUGE 117; lines 6155-6246 confidence: medium
Emakong, among people ignorant of fire, loses an ornament in a stream, dives after it, and reaches a house-yard at the bottom, where people ask his name and a namesake hosts him.
Emakong enters a lower world through water, encounters fire and night-related beings or sounds, receives them in a package, returns, and teaches their use.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 117 / MYTHS OF ORIGINS AND THE DELUGE 119 / MYTHS OF ORIGINS AND THE DELUGE 121 / CULTURE HERO TALES 123; lines 6396-6493 confidence: high
To-Kabinana and To-Karvuvu build houses, with roof covering outside versus inside; after a rain-making ceremony, rain enters To-Karvuvu's house, and To-Kabinana pities him and offers shared shelter.
The passage contrasts To-Kabinana as benevolent with To-Karvuvu as foolish, and the episodes explain practical conditions and harms affecting descendants, including faulty shelter, predatory sharks, and broader human troubles.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 117 / MYTHS OF ORIGINS AND THE DELUGE 119 / MYTHS OF ORIGINS AND THE DELUGE 121 / CULTURE HERO TALES 123; lines 6396-6493 confidence: medium
To-Kabinana carves and animates a wooden Thum-fish that drives Malivaran-fish ashore; To-Karvuvu instead makes a shark, which eats the other fish and is said to cause future suffering and danger to people.
To-Kabinana carves a wooden Thum-fish, makes it alive, and uses it to drive food fish ashore for catching.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 117 / MYTHS OF ORIGINS AND THE DELUGE 119 / MYTHS OF ORIGINS AND THE DELUGE 121 / CULTURE HERO TALES 123; lines 6396-6493 confidence: high
The narrator reports similar tales from the German New Guinea shore and says wise/foolish brother stories are prevalent in the Solomon, Santa Cruz, Banks Islands, and New Hebrides traditions, often with ten or twelve figures rather than two brothers.
The passage says that in the Banks Islands Qat is a great hero with eleven Tagaro brothers, including Tagaro the Wise and Tagaro the Foolish, and connects such traditions to a regional wise/foolish brother pattern.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 117 / MYTHS OF ORIGINS AND THE DELUGE 119 / MYTHS OF ORIGINS AND THE DELUGE 121 / CULTURE HERO TALES 123; lines 6396-6493 confidence: medium
After finishing creation, Qat proposes that he and his brothers make canoes; he cuts down a great tree and works secretly, but each morning finds the work undone and the trunk made solid again.
Qat works secretly on a felled tree for canoe-making, but each morning finds his work undone and the trunk made solid again.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 121 / CULTURE HERO TALES 123 / PLATE XIV / CULTURE HERO TALES 125; lines 6496-6641 confidence: medium
Qat's brothers try to crush him in a land-crab hole under a stone so they can seize Ro Lei and the canoe; Qat calls Marawa and is at the village beside Ro Lei before them.
Qat's brothers attempt to destroy him in order to possess Ro Lei and the canoe.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 121 / CULTURE HERO TALES 123 / PLATE XIV / CULTURE HERO TALES 125; lines 6496-6641 confidence: high
The passage frames Tagaro and Suqe-matua as an opposition of wise and foolish brothers: Tagaro wants good and Suqe-matua bad; in a neighbouring island Tagaro is one of twelve brothers, as in the Banks Islands, and Suqe-matua thwarts him.
The passage explicitly frames the New Hebrides material as an opposition of wise and foolish brothers, with Tagaro pitted against Suqe-matua.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 121 / CULTURE HERO TALES 123 / PLATE XIV / CULTURE HERO TALES 125; lines 6496-6641 confidence: high
The passage frames Tagaro and Suqe-matua as an opposition of wise and foolish brothers: Tagaro wants good and Suqe-matua bad; in a neighbouring island Tagaro is one of twelve brothers, as in the Banks Islands, and Suqe-matua thwarts him.
Tagaro's acts produce good food, edible fruit, upright humans, and houses, while Suqe-matua's associated outcomes are worthless, bitter, pig-like, or otherwise wrong.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 15 / MYTHS OF ORIGINS AND THE DELUGE 17 / PLATE IV / MYTHS OF ORIGINS AND THE DELUGE 19; lines 1841-1929 confidence: medium
The Marquesan account says only the sea existed; Tiki floated in a canoe and later fished up land from the ocean bottom. Samoan versions have Tangaroa flying over boundless waters seeking a resting place.
The passage reports Tiki fishing up land from the ocean bottom and Maui sailing from the realm of the gods to fish up Tonga.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 257 / AUSTRALIA 269 / PLATE. AX / MYTHS OF ORIGINS AND THE DELUGE 271; lines 12565-12659 confidence: medium
The passage says these myths are generally independent and mainly recount how such beings taught ceremonies and customs to people encountered during their wanderings.
The passage says myths of these beings often recount how they taught ceremonies and customs during their wanderings.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 257 / AUSTRALIA 269 / PLATE. AX / MYTHS OF ORIGINS AND THE DELUGE 271; lines 12565-12659 confidence: medium
In the Arunta version, at the retreat of the original sea northward, two self-existing beings in the western sky saw Inapertwa far to the east and had the mission of making them into men and women.
Two self-existing sky-beings descend and shape rudimentary Inapertwa into men and women with stone knives.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 27 / MYTHS OF ORIGINS AND THE DELUGE 29 / MYTHS OF ORIGINS AND THE DELUGE 31 / MYTHS OF ORIGINS AND THE DELUGE 33; lines 2519-2609 confidence: medium
Tane instructs offspring of Raki to tread Papa down and prop Raki up; the origin of heaven is attributed to Tane, who prays to aid Rehua and carries Raki but cannot raise him higher alone.
Tane is credited with making or originating the heaven, disconnecting it, propping it up, closing cracks and chinks, and bringing light and day.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 275 / MYTHS OF ORIGINS AND THE DELUGE 277 / MYTHS OF ORIGINS AND THE DELUGE 279 / MYTHS OF ORIGINS AND THE DELUGE 281; lines 13002-13080 confidence: medium
Pallyang sends Karakarook from the sky; she kills snakes, breaks her stick, and fire comes out; the crow hides the fire on a high mountain; the two men recover it and one teaches men to make and use fire-sticks from proper wood.
After fire is recovered, one of the rescuing men takes men to a mountain where suitable wood grows and shows them how to make and use fire-sticks.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 277 / MYTHS OF ORIGINS AND THE DELUGE 279 / MYTHS OF ORIGINS AND THE DELUGE 281 / MYTHS OF ORIGINS AND THE DELUGE 283; lines 13083-13173 confidence: medium
A Victorian tribe's account says a man throws a spear into the sky, climbs by the string tied to it to the sun, and brings fire down to humans.
Several figures obtain or produce fire for human or communal use, and the wren explicitly shows people how to make fire properly.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 29 / MYTHS OF ORIGINS AND THE DELUGE 31 / MYTHS OF ORIGINS AND THE DELUGE 33 / MYTHS OF ORIGINS AND. THE DELUGE 35; lines 2612-2703 confidence: high
The passage says sky-raising is accomplished by gods and is cosmogonic, but also appears in parts of Polynesia as an exploit of Maui; Hawaii has the theme only with Maui, New Zealand only as cosmogonic myth, and central Polynesia has both forms.
The passage says the episode appears in parts of Polynesia as one of the exploits of the hero Maui and notes different distributions of the Maui and cosmogonic forms.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 33 / MYTHS OF ORIGINS AND. THE DELUGE 35 / PLATE VI / MYTHS OF ORIGINS AND THE DELUGE 39; lines 2802-2904 confidence: high
The chapter on the Maui cycle begins by saying Maui’s deeds and adventures are among the most frequently cited Polynesian myths, with many group variants recorded.
Maui is described as the youngest among brothers, clever or mischievous, and successful because he invents the barb on the spear and the trap-door for the eel-pot.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 33 / MYTHS OF ORIGINS AND. THE DELUGE 35 / PLATE VI / MYTHS OF ORIGINS AND THE DELUGE 39; lines 2907-2987 confidence: high
Maui brings out the magic hook, strikes his nose until it bleeds, uses the blood as bait, lowers the line, and hauls land like a great fish from the sea bottom.
Maui uses a magic hook and blood bait to haul land from the sea bottom like a great fish.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 33 / MYTHS OF ORIGINS AND. THE DELUGE 35 / PLATE VI / MYTHS OF ORIGINS AND THE DELUGE 39; lines 2907-2987 confidence: medium
The passage names three widely spread Maui exploits: fishing up the land, snaring the sun, and the quest of fire.
The passage names snaring the sun as one of Maui's three most widely spread exploits.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 39 / THE MAUI CYCLE 45 / THE MAUI CYCLE 47 / PLATE VII; lines 3240-3332 confidence: medium
Maui asks the New Zealand fire-goddess for fire; she gives a finger or toe, so fire is obtained from the body of its owner. The passage compares this with Chatham Island, Marquesan, Melanesian, and Micronesian occurrences, while other Polynesian forms give Maui only a firebrand.
Maui is repeatedly the actor who secures fire from a fire-goddess, a fire deity, or fire-making birds.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 39 / THE MAUI CYCLE 45 / THE MAUI CYCLE 47 / PLATE VII; lines 3240-3332 confidence: medium
The passage identifies raising the sky as a Maui exploit. It says New Zealand and parts of central and western Polynesia attribute sky elevation to great gods in cosmogonic myths; as a Maui-cycle episode it is absent in New Zealand but prevalent in central and western Polynesia and Hawaii. In Hawaii and Samoa the low heavens are raised by Maui after a woman agrees to give him water from her gourd.
The passage states that the heavens were formerly very low and that Maui lifted or raised them through exertion.
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Oceanic Mythology MYTHS OF ORIGINS AND. THE DELUGE 35 / PLATE VI / MYTHS OF ORIGINS AND THE DELUGE 39 / THE MAUI CYCLE 45; lines 3028-3108 confidence: high
The day is short because the sun moves rapidly; Maui resolves to cut off the sun's legs, while his mother makes ropes and sends him to his blind grandmother.
Maui acts as the hero who binds and beats the sun so that days are no longer too short; the New Zealand version repeats the same basic exploit with brothers assisting.
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Oceanic Mythology PLATE AI / MYTHS OF ORIGINS AND THE DELUGE 117 / MYTHS OF ORIGINS AND THE DELUGE 119 / MYTHS OF ORIGINS AND THE DELUGE 121; lines 6334-6393 confidence: high
The chapter on culture-hero tales states that Melanesian mythology prominently features tales of two culture heroes, or groups of brothers, with one wise and benevolent figure and one foolish and malicious figure; this is described as rudimentary dualism contrasting with Indonesian mythology and touching Polynesian and Micronesian ideas.
The passage states that Melanesian tales often center on two culture heroes or brothers, one wise and benevolent and one foolish and malicious, and then gives the To-Kabinana and To-Karvuvu brother pair as New Britain examples.
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Oceanic Mythology PLATE VI / MYTHS OF ORIGINS AND THE DELUGE 39 / THE MAUI CYCLE 45 / THE MAUI CYCLE 47; lines 3111-3237 confidence: high
Maui sees his mother pull up reeds or grass and descend through the opening; he adopts a bird disguise and follows her down to the world below.
Maui descends to the world below and seeks fire; the passage explicitly states that all Polynesian versions cited have fire originally obtained from the underworld.
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Oceanic Mythology PLATE VII / THE MAUI CYCLE 51 / THE MAUI CYCLE 53 / THE MAUI CYCLE 55; lines 3504-3614 confidence: medium
In New Zealand, Maui is said to have caught and confined in caves all winds except the west wind, which escaped him.
Maui is credited with catching and imprisoning winds, and parallel notices describe winds gathered into containers.
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Oceanic Mythology PLATE VIII / MISCELLANEOUS TALES 59 / MISCELLANEOUS TALES 61 / MISCELLANEOUS TALES 63; lines 3875-3953 confidence: high
In the Tahitian form, Arihi and companions go on an expedition to slay evil man-killing monsters; Tafa'i (= Tawhaki) wants to go, is refused, and determines to outwit them.
Tafa'i secures a powerful charm, rides over the sea on a great shark, and arrives before Arihi's party.
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Oceanic Mythology PLATE VIII / MISCELLANEOUS TALES 59 / MISCELLANEOUS TALES 61 / MISCELLANEOUS TALES 63; lines 3875-3953 confidence: high
A magic kava-plant stabs and kills all who approach; after some of Arihi's followers are slain, Tafa'i conquers and destroys it, disposes of a man-killing monster, and returns home on the magic shark.
Tafa'i conquers and destroys the magic kava-plant that kills those who approach and then disposes of a man-killing monster.
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Oceanic Mythology PLATE XII / MYTHS OF ORIGINS AND THE DELUGE 107 / MYTHS OF ORIGINS AND THE DELUGE 109 / MYTHS OF ORIGINS AND THE DELUGE 111; lines 5905-5985 confidence: high
Qat's origin in the Banks Group is attributed to a stone that burst apart and gave birth to the culture hero.
Qat is explicitly called a culture hero, and his origin is ascribed to a stone that bursts apart and gives birth to him.
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Oceanic Mythology SUMMARY 243 / MYTHS OF ORIGINS AND THE DELUGE 249 / MYTHS OF ORIGINS AND THE DELUGE 251 / MYTHS OF ORIGINS AND THE DELUGE 253; lines 11979-12060 confidence: high
In the Pelew Group, Obagat sees an old woman suffering from eating raw fish and taro and teaches mankind to make fire by rubbing two sticks together.
Obagat, described as a friendly deity, pities human suffering and teaches fire-making by rubbing sticks.
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Oceanic Mythology SUMMARY 243 / MYTHS OF ORIGINS AND THE DELUGE 249 / MYTHS OF ORIGINS AND THE DELUGE 251 / MYTHS OF ORIGINS AND THE DELUGE 253; lines 11979-12060 confidence: medium
In the central Carolines, Olofat owns fire and sends it to earth by a bird that carries flame in its beak and places fire-seed in trees for men to extract by rubbing sticks.
Olofat owns fire and sends it to earth by a bird that carries flame and places fire-seed in trees for humans to extract by stick-rubbing.
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Oceanic Mythology THE MAUI CYCLE 45 / THE MAUI CYCLE 47 / PLATE VII / THE MAUI CYCLE 51; lines 3335-3416 confidence: medium
The author suggests that elevation of the heavens was originally part of Polynesian cosmogony, retained in New Zealand, but largely assimilated into the Maui cycle in central Polynesia and carried as such to Hawaii.
The source states that the elevation of the heavens was originally cosmogonic but in central Polynesia largely lost that character and was assimilated into the Maui cycle.
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Oceanic Mythology THE MAUI CYCLE 45 / THE MAUI CYCLE 47 / PLATE VII / THE MAUI CYCLE 51; lines 3335-3416 confidence: high
Maui says Tama-nui-te-Ra consumes humans, earth, and waters with heat, but that Maui laid hold of him and now he goes slowly.
Maui says he seized Tama-nui-te-Ra, a consuming heat-power, and caused him to go slowly.
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Oceanic Mythology THE MAUI CYCLE 47 / PLATE VII / THE MAUI CYCLE 51 / THE MAUI CYCLE 53; lines 3419-3501 confidence: high
“Tiwakawaka could no longer keep it in, and laughed out loud... this woke the old woman up... and killed Maui.”
Maui attempts a dangerous task by which humans could survive death, but he is killed before completing it.
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Oceanic Mythology TRICKSTER TALES 193 / TRICKSTER TALES 197 / PLATE XIX / TRICKSTER TALES 201; lines 9827-9907 confidence: medium
The hero calls the people, who hated their ruler for oppression, and tells them to divide the king’s possessions because he had taken them from them; the hero then lives happily with his wife and her sisters.
After the ruler’s death, the hero tells the people to divide the king’s goods because the king had taken them from the people.
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germanic
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Beowulf: An Anglo-Saxon Epic Poem ALL SLEEP SAVE ONE. / GRENDEL AND BEOWULF. / XIII. / GRENDEL IS VANQUISHED.; lines 2472-2548 confidence: medium
The Danes' wish is fulfilled; the far-coming, wise and valiant prince of the Geats cleanses Hrothgar's war-hall of evil and relieves oppression.
The far-coming, wise and valiant hero cleanses Hrothgar's war-hall of evil, saves it from violence, and relieves the Danes' oppressive sorrows.
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Teutonic Mythology, Volume 1 FOSITE. 231 / CHAPTER XIL / OTHEEGODS. / HKIMDATL, BKAGI. 235; lines 11568-11673 confidence: high
Bragi is described as having poetry and eloquence, as the best of skalds and frumsmiSr bragar; poetry is called bragr, and the bragarfull is given in his honor.
Bragi is explicitly associated with poetry, eloquence, skaldic excellence, and origination of poetry.
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Teutonic Mythology, Volume 1 FRO. 211 / FRO. 213 / FRO. 215 / KIKDU. 217; lines 10738-10826 confidence: medium
The author identifies Tacitus' Nerthus with Njord; Nerthus' car circuit brings peace and fertility; blessings are said to proceed from Njord; Snorri identifies him with Saturn, with further comparisons suggested to Dionysus, Liber, and conditionally Noah/Noatun.
Snorri is reported as identifying Njord with Saturn because Saturn instructed mankind in vine-dressing and husbandry.
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Teutonic Mythology, Volume 1 HEROES. 343 / INGUIO. HARTUNG. 347 / INGUIO. PORO. ISCIO. 349 / ISCIO. IKMINO. 351; lines 17167-17256 confidence: medium
“the ancestral hero would be called Istio=Izdio” and this would be “an apt name for the founder of a race.”
The passage explicitly calls the conjectured Istio/Izdio an ancestral hero and says the name would be apt for the founder of a race.
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Teutonic Mythology, Volume 1 IKMIX. IRING. 3G1 / MARSO. SUAPO. 363 / HERCULES. ULYSSES. 365 / GOZ. FROGER. 367; lines 17948-18043 confidence: medium
The Herraudssaga is cited for Hringr from Gauti and Gauti from Odin; the passage discusses Gauti/Gaut/Geat as divine and as ancestor of the Gautos and in Gothic genealogy.
Skioldr is described as ancestral hero of the Danes, source of the Skioldungar, and probably worshipped as a god; Gauti is also treated as a divine ancestor for Gautic and Gothic genealogy.
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Teutonic Mythology, Volume 1 IRMIN. 355 / IKMIX. IRING. 3G1 / MARSO. SUAPO. 363 / HERCULES. ULYSSES. 365; lines 17856-17945 confidence: medium
The author compares Thor and Hercules as performers of many heroic deeds, notes that Irmin could also receive such credit, and mentions arguments for Hercules as Donar including Herakles as Zeus's son and enemy of giants.
Hercules, Thor/Donar, and Irmin are compared through heroic deeds; Herakles is also described as a son of Zeus and a foe of giants.
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Teutonic Mythology, Volume 1 IRMIN. 355 / IKMIX. IRING. 3G1 / MARSO. SUAPO. 363 / HERCULES. ULYSSES. 365; lines 17856-17945 confidence: medium
Tacitus's Germania 3 is cited: some thought Ulysses, during his long wandering, reached the German ocean and lands, founded and named Asciburgium on the Rhine, and had an altar there with Laertes's name.
Tacitus's Ulysses is said to have wandered to German lands, founded and named Asciburgium, and had an altar there.
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Teutonic Mythology, Volume 1 ISCIO. IKMINO. 351 / IRMIKO, IRMIN. -353 / IRMIN. 355 / IKMIX. IRING. 3G1; lines 17673-17762 confidence: medium
The author connects Riksgata with Rigr, described as the earthly name of Heimdallr, who walks green roads of earth to beget three races of men.
Rigr/Heimdallr walks green earthly roads and begets the three races of men.
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Teutonic Mythology, Volume 1 ISCIO. IKMINO. 351 / IRMIKO, IRMIN. -353 / IRMIN. 355 / IKMIX. IRING. 3G1; lines 17673-17762 confidence: medium
The Marsi are described as an early people whose country contained the Tanfana sanctuary; the author connects the name with a hero Maeso and distinguishes it from Roman Mars.
Maeso, Gambaro, and Gambara are used to explain or connect names and origins of peoples such as the Marsi, Gambrivii, and Langobards.
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Teutonic Mythology, Volume 1 ISIS. 250 / ISIS. 20 1 / ISIS. 2G3 / HOLDA, HOLLE. 265; lines 13024-13110 confidence: high
Aventin turns Tacitean Isis into Frau Eisen, derives iron from her name, and says she travels after Hercules' death, stays with King Schwab, teaches iron-forging, farming, food preparation, and textile arts, and is esteemed holy.
Aventin and related cited accounts describe Isis/Frau Eisen as teaching iron-forging, agriculture, bread-making, flax and hemp cultivation, spinning, weaving, and needlework.
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Teutonic Mythology, Volume 1 LOKI, GRENDEL, SATURN'. 241 / LOKI, GRENDEL, SA-TURN. 245 / LOKI, GRENDEL, SATUEN. 247 / LOKI, GEENDEL, SATUKX. - 249; lines 12241-12316 confidence: high
The chapter introduction describes goddesses as divine mothers who travel, visit houses, and teach housekeeping and husbandry arts: spinning, weaving, tending the hearth, sowing, and reaping; these bring peace and quiet.
Goddesses are described as divine mothers from whom humans learn housekeeping and husbandry arts such as spinning, weaving, hearth-tending, sowing, and reaping.
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Teutonic Mythology, Volume 1 MARSO. SUAPO. 363 / HERCULES. ULYSSES. 365 / GOZ. FROGER. 367 / GEAT. SCILD, BEOWULF. 369; lines 18046-18137 confidence: high
Sceaf is said to take his name from a sheaf of corn because, as a boy, he was conveyed asleep on a sheaf in a boat to the country he was destined to succour.
Sceaf is a boy conveyed asleep on a sheaf in a boat to succour a country, and a similar swan-knight story features a sleeping youth conducted by swan and ship to an afflicted land.
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Teutonic Mythology, Volume 1 PHOL. 227 / FOSITE. 231 / CHAPTER XIL / OTHEEGODS.; lines 11479-11565 confidence: high
An Eddic song is summarized as making the first arrangement of humankind into classes proceed from Heimdallr, who traverses the world under the name Rigr.
An Eddic song is summarized as making the first arrangement of humankind into classes proceed from Heimdallr as Rigr while he traverses the world.
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Teutonic Mythology, Volume 1 SCEAF. GIBIKA. WELIS. SIGOFRID. 371 / IRMANRIH. ETICIIO. DIETRICH. 373 / BILLUNG. OEENTIL. 375 / EIGIL. WITICIIO. WATE. WIELANT. 377; lines 18484-18573 confidence: high
Vadi carries his son through the sea to apprentice him to the dwarfs; the son is Wielant/Weland/Volundr/Velint, master of all smiths, wedded to the swan-maiden Hervor alvitr.
Wieland is called master of all smiths, associated with crafted boats, wings, jewels, mail, workshops, and a general craft term.
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Teutonic Mythology, Volume 1 SCEAF. GIBIKA. WELIS. SIGOFRID. 371 / IRMANRIH. ETICIIO. DIETRICH. 373 / BILLUNG. OEENTIL. 375 / EIGIL. WITICIIO. WATE. WIELANT. 377; lines 18575-18660 confidence: medium
Velint is instructed in his art; Sigfrit is brought up as another smith's apprentice; many Mimi-related proper names are said to indicate a mythic being.
The passage connects Mimi/Mimir with a mythic being, later wood-sprite or clever-smith forms, and the instruction or upbringing of smith figures.
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Teutonic Mythology, Volume 1 TELL. EIGIL. 383 / HEROES. 385 / FIGUEK 387 / AFFLICTED. UNBORN. 389; lines 19053-19142 confidence: high
A widespread heroic mark is being suckled by beasts or fed by birds: a hind gives milk to exposed Sigurðr, a she-wolf suckles infant Dieterich as with Romulus and Remus, the woodpecker feeds the sons of Mars, and Milosh Kobilitch is suckled by a mare.
The passage identifies a widespread heroic mark: heroes are suckled by beasts or fed by birds, with examples involving a hind, she-wolf, woodpecker, and mare.
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Teutonic Mythology, Volume 1 TELL. EIGIL. 383 / HEROES. 385 / FIGUEK 387 / AFFLICTED. UNBORN. 389; lines 19053-19142 confidence: high
God-sent animals such as swans, ravens, wolves, stags, bears, and lions assist heroes in danger; animal figures on shields and helmets may be explained this way, though also by other causes such as heroes transforming into wolf or swan.
God-sent animals assist heroes in danger, and animal figures in shields and helmet-insignia are partly explained by such assistance.
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Teutonic Mythology, Volume 1 THUNAR. 181 / THUNAR. 183 / THUNAT?. 185 / THUNAR. 187; lines 9352-9438 confidence: medium
Thor assigns or shows emigrants their new place of abode.
Thor is said to assign or show emigrants their new place of abode.
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Teutonic Mythology, Volume 1 TIIUNAE. 169 / THUNAR. 171 / THUNAE. 173 / THUNAR. 175; lines 8852-8857 confidence: medium
The conflict of the summer-god with winter-giants is said to signify bringing land under cultivation.
The passage says the conflict signifies bringing land under cultivation and that the thunderbolt's rock-splitting force prepares stony soil.
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Teutonic Mythology, Volume 2 DELUGE. 579 / DELUGE. 681 / CHAPTER XX. / WATEE. 583; lines 7087-7177 confidence: medium
The first appearance of a spring is often ascribed to divine agency or miracle; Wuotan, Balder, and Charles the Great each made a reviving fountain flow for a fainting host, and other springs are charmed from rock by a staff or horse's hoof.
Wuotan, Balder, and Charles the Great are each said to have made a reviving fountain flow out of the earth for a fainting host.
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Teutonic Mythology, Volume 2 DUES, THURS. 521 / HUN. 523 / ENT. GIGANT. RISO. 525 / VOL. II. H; lines 5583-5606 confidence: medium
Troldtinder near Romsdalshorn has jutting crags said to be giants whom Olaf converted into stones because they tried to prevent his preaching Christianity in Romsdal.
Olaf's Christian preaching is opposed by giants, whom he turns to stone; another cited passage says he petrifies a murderous troll and drives off others, bringing peace.
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Teutonic Mythology, Volume 2 FIRE-WOESHIP. 603 / NEED-FIEE. 605 / NEED-FIRE. 607 / NEED-FIEE. 609; lines 8285-8376 confidence: low
The passage notes Arab fire-friction woods called March and Aphar, one male and one female; says the Chinese attribute the first wood-rubbing fire to emperor Sui and retain the method as holy; and says Indians and Persians turn cane in dry wood.
The Chinese notice says emperor Sui was the first who rubbed wood against wood, and that the inconvenient method is retained as holy.
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Teutonic Mythology, Volume 2 HOESES. 661 / HOESES. 663' / VOL. II. Q / OXEN. 665; lines 10805-10893 confidence: medium
Boar veneration is explained by the boar rooting up ground and teaching humans to plough; a Slavic tradition tells of a great white-tusked boar emerging from the sea near Riedergost.
The passage says boar veneration has been explained by the idea that the boar roots up the ground and humans learned to plough from him.
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Teutonic Mythology, Volume 2 PILWIZ, BILWIT. 475 / EOGGEN-MUHME, CORN-MAMMY. 477 / SCEAT. 479 / SCRAT (PILOSUS). 481; lines 2208-2297 confidence: low
The passage connects fauni ficarii and forest men with Gothic aliorunes, says Miming and Witugouwo seem to be cunning smith-schrats and heroes, and notes a valkyr uniting with satyr-like Volundr as aliorunes did with fauns.
The passage says Miming and Witugouwo seem to be both cunning smith-schrats and heroes.
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Teutonic Mythology, Volume 3 A DEINK. OD-HBCEEI. / SONG-KAISEB? INSPIRATION. / POETEY. / INSTRUMENTS INVENTED.; lines 2964-3014 confidence: high
The lyre is ascribed to Hermes and given to Apollo; Wuotan is compared with Hermes and Apollo, and the author infers that Wuotan, inventor of writing and rhythm, was likely inventor of an instrument for singing.
The passage presents Wainamoinen as inventor of the kantelo, Hermes as inventor or maker of the lyre, and Wuotan as likely inventor of an instrument for singing.
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Teutonic Mythology, Volume 3 HEEOES INSIDE HILLS. 953 / HEEOBS INSIDE HILLS. 955 / TRANSLATION. / DRY TREE TURNING GREEN.; lines 5436-5478 confidence: medium
Peasants are said to report that Frederick was seen as a pilgrim and declared he would become powerful over Roman lands, disturb the clergy, restore the Holy Sepulchre and Holy Land to Christian hands, and hang his shield on a withered bough.
Frederick is reported or prophesied as a future powerful emperor who will recover the Holy Sepulchre and Holy Land for Christians.
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Teutonic Mythology, Volume 3 PEEFACE. / PEEFACE. / PEEFACE. / PREFACE.; lines 763-802 confidence: medium
Ravens and wolves scent Wuotan's march to victory; the Norse saga questioner is a blind graybeard identified as old Odin; he is Father of victory and god of blessing and bliss.
The passage states that gifts, treasures, and arts may be regarded as proceeding from Wuotan and also associates him with poetry, measurement, boundary, dice-throw, victory, blessing, and bliss.
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Teutonic Mythology, Volume 3 PEEFACE. / PEEFACE. / PREFACE. / PREFACE.; lines 2117-2163 confidence: medium
The god and goddess go their rounds and appear in the land; he teaches war and weapons and is linked to the poem, while she teaches spinning, weaving, and sowing seed and is linked to the tale.
The god instructs in war and weapons and is source of the poem, while the goddess instructs in spinning, weaving, and sowing seed and is source of the tale.
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Teutonic Mythology, Volume 3 POETRY. / A DEINK. OD-HBCEEI. / SONG-KAISEB? INSPIRATION. / POETEY.; lines 2914-2961 confidence: medium
The passage states that poetic faculty proceeds from the gods and that gods invent instruments accompanying song; Apollo is mentioned as playing the phorminx in Homer.
The passage states that gods invent instruments accompanying song and names Apollo as playing the phorminx.
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Teutonic Mythology, Volume 3 SUPERSTITION. / DREAM INTERPRETING. / CHAPTER XXXVI. / SICKNESSES.; lines 15046-15087 confidence: medium
Herakles, Prometheus, and Chiron are named as divine heroes who practiced healing; Mimir, Wate, and Wieland are set beside them; Prometheus is giver of wholesome fire, and Wieland is linked with a healing plant and smith-work.
Prometheus is called the giver of wholesome fire among divine heroes connected with healing art.
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Teutonic Mythology, Volume 3 XXXV111 / PEEEACE. / PBEFACE. / PEE FACE.; lines 1790-1829 confidence: high
Heimdallr, calling himself Rigr, traverses the world and founds the families of humankind.
Heimdallr/Rigr traverses the world and founds the families of humankind.
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Teutonic Mythology, Volume 4 AGE. ABODES. ARMS. AID. 1385 / CHAPTER XV. / HEROES. / HEROES. 1387; lines 5495-5601 confidence: medium
The passage says Tuisco is earth-born, compares an American Indian belief that humanity once lived inside the earth, discusses Mannheimr and Munon or Meimon, gives a genealogy to Tror or Thor, and names Manitu as first man and maker.
Manitu is described as a first man and maker, while Mannus and Munon or Meimon are discussed in relation to early tribal genealogies.
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Teutonic Mythology, Volume 4 ANGLO-SAXON GENE.VLOGIES. / ANGLO-SAXON GENEALOGIES. 1723 / ANGLO-SAXON GENEALOGIES. 1725 / VOL. IV. 0 O; lines 22241-22290 confidence: medium
A footnote mentions a figure arriving in Brabant by ship, delivering the land and becoming ruler; it says Frankish, Frisian, and Saxon traditions seem to harmonize, notes Vishnu sleeping on the serpent in the sea, and asks about a boy in an oarless ship.
The footnote says a figure comes to Brabant by ship, delivers the land, and becomes its ruler, and it asks about a possible allusion to a boy sailing in an oarless ship.
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Teutonic Mythology, Volume 4 ANIMALS. 1485 / ANIMALS. 1487 / ANIMALS. 14H9 / TREES AND AKIMALS.; lines 10508-10553 confidence: low
The Finnish or Estonian tit is described as helpful and as understanding beer-brewing.
The Finnish or Estonian tit is described as helpful and as understanding beer-brewing.
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Teutonic Mythology, Volume 4 HEROES. / HEROES. 1387 / VOL. IV. I / SCEAF. GIBIKE. VALSING. BILLING. 1391; lines 5696-5787 confidence: medium
Heldensage gives Wieland two full-brother sons, Wittich and Wittich von der Aue; the note compares Wieland and Hephaestus, saying both are masters of forging dwarfs and that their handiwork was famous.
Wieland and Hephaestus are explicitly compared as masters of forging dwarfs whose handiwork was famous.
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Teutonic Mythology, Volume 4 OTHER GODS. / OTHER GODS. 1361 / KERTHUS. GAUDE. HARKE. CERES. ISIS. 1365 / ISIS. HOLDA. 1367; lines 4515-4610 confidence: high
Latin excerpt: Isis went into Italy and taught grain arts, milling, and baking; first breads are associated with Viterbi/Vetulonia, and Jasius offered first breads to Isis.
Isis teaches grain arts, milling, and baking; Krumine teaches agriculture.
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Teutonic Mythology, Volume 4 WATER. 1455 / WATER. 1459 / ELEMENTS. / WATER. FIRE. 1461; lines 9107-9193 confidence: high
A time when fire was unknown is recalled; giants have no fire; fire belonged to the gods; Prometheus stole it and gave it to men; a Finnish song has an eagle strike fire for Wiinamoinen; other traditions have a little bird bring fire from heaven.
The passage says fire belonged to the gods, was stolen by Prometheus, and was given to men.
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Teutonic Mythology, Volume 4 WATER. 1455 / WATER. 1459 / ELEMENTS. / WATER. FIRE. 1461; lines 9107-9193 confidence: medium
A time when fire was unknown is recalled; giants have no fire; fire belonged to the gods; Prometheus stole it and gave it to men; a Finnish song has an eagle strike fire for Wiinamoinen; other traditions have a little bird bring fire from heaven.
The passage says an eagle strikes fire for Wiinamoinen and that other traditions have a little bird bring fire from heaven.
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Teutonic Mythology, Volume 4 WODAN. 1329 / WODAN. 1831 / WODAN. / WODAN. 1333; lines 2868-2963 confidence: medium
Odin-Neptune is compared with Poseidon and Zeus rising from the sea as bulls; Odin appears to Olaf as a boatman and fetches Sinfiotli's body as the man in the boat; related figures include a divine steersman and the thirteenth steersman of twelve Frisians, who carries an axe, strikes a well-spring, and teaches justice.
The thirteenth man steers the twelve Frisians, carries an axe, strikes a well-spring, and teaches them justice.
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Teutonic Mythology, Volume 4 WODAN. 1329 / WODAN. 1831 / WODAN. / WODAN. 1333; lines 2868-2963 confidence: high
Mercurius is identified as a giant associated with first letters; a Småland man resembling Odin has fiery breath and a rune staff in his mouth; Theuth invented letters and dice; Odin is finder of runes and lord of dice-throwing; players invoked Germanic deities and Christian figures.
Mercurius is tied to first letters, Theuth to letters and dice, and Odin to finding runes and ruling dice-throwing.
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The Nibelungenlied II. THE NIBELUNGENLIED. / THE NIBELUNGENLIED. / THE NIBELUNGENLIED / I. THE NIBELUNGEN SAGA; lines 583-649 confidence: medium
A nature-myth becomes a hero-saga; the light-hero Siegfried is localized among the Rhine Franks, born by the Rhine, wins the Nibelungen hoard, finds the sleeping valkyrie in Frankenland, serves the Nibelungen kings, and marries their sister.
The passage states that a nature-myth became a hero-saga and that the liberating power of light was humanized in Siegfried.
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melanesian
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The History of Melanesian Society, Volume 1 J O / S II - / CHAPTER XII / TIKOPIA; lines 16774-16872 confidence: medium
The two stone atua want an axe, find four clam-shells, make two into axes, build two canoes, prepare food, and consecrate the canoes to themselves as te vaka tapu, the sacred canoes.
The stone atua make axes from clam-shells, build sacred canoes, and consecrate the canoes to themselves; the tools remain in chiefly ritual use.
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The History of Melanesian Society, Volume 2 CHAPTER XXXIV / SUN AND MOON ; STONE-WORK; INCISION; TATTOOING / CHAPTER XXXV / MATERIAL CULTURE; lines 22038-22132 confidence: medium
The fowl's feathers are described as "the badge of one of the ranks of the Sukwe" and as money material in the Banks Islands; the passage also notes fowl totems in Santa Cruz and Fiji and the fowl's presence in Polynesia.
The passage repeatedly attributes the introduction or first utilization of fowl, pig, dog, money articles, arts, and non-indigenous implements to immigrant kava- or betel-peoples.
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The History of Melanesian Society, Volume 2 CHAPTER XXXVI / LANGUAGE / CHAPTER XXXVII / THE BISMARCK ARCHIPELAGO; lines 25729-25809 confidence: low
The masks are believed to be descended from an old woman who also made the wooden gongs.
The masks are believed to be descended from an old woman who also made the wooden gongs.
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The Melanesians of British New Guinea CHAPTER XXV / RELIGION. / SPIRITUAL BEINGS, / OA ROVE.; lines 16872-16969 confidence: medium
Oa Rove could change shape as he wished and, in revenge for unfair treatment, sent mosquitoes, gave men weapons, and taught them how to kill each other.
Oa Rove is said to have given men weapons and taught them how to kill each other.
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The Melanesians of British New Guinea CHAPTER XXV / RELIGION. / SPIRITUAL BEINGS, / OA ROVE.; lines 16971-17078 confidence: medium
A woman gathering firewood picks up the log; Oa Rove reveals himself and is adopted. He later claims knowledge of hunting and fishing, catches all fish and game in his net, but the men beat him and take most of his catch.
Oa Rove teaches or gives hunting and fishing knowledge, weapons, weapon copying, and use of a killing charm stone.
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The Melanesians of British New Guinea CHAPTER XXV / RELIGION. / SPIRITUAL BEINGS, / OA ROVE.; lines 17080-17100 confidence: high
People from Papuasian villages, especially Toaripi and Motu, go to the hill to recover women from Oa Rove; he gives spears and wooden clubs to Roro-speaking tribes and bows and arrows to Papuan Gulf people.
Oa Rove gives named groups their characteristic weapons and teaches or gives Mekeo tribes lethal sorcery.
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The Melanesians of British New Guinea CHAPTER XXXII / NOTE ON POKAO. / CHAPTER XXXIII / I. THE BIRTH OF THE SUN.; lines 22254-22375 confidence: high
A piece of boiled taro among the boys' food reveals cooked food; the youngest boy later hides, sees Goga take fire from between her legs, tells the others, and they decide to steal fire.
The youngest boy discovers Goga's hidden fire, is chosen by a jumping test, steals a brand, and the stolen fire ignites vegetation in a narrative titled 'How Fire Came.'
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The Melanesians of British New Guinea CHAPTER XXXII / NOTE ON POKAO. / CHAPTER XXXIII / I. THE BIRTH OF THE SUN.; lines 22377-22499 confidence: medium
The man scrapes coconut meat, squeezes it with water, pours the juice over food, and the passage explains this as the origin of using coconut oil in that way.
The man develops the practice of scraping coconut meat, squeezing it with water, and pouring the juice over food, after which people continue to use coconut oil that way.
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The Melanesians of British New Guinea CHAPTER XXXII / NOTE ON POKAO. / CHAPTER XXXIII / I. THE BIRTH OF THE SUN.; lines 22377-22499 confidence: high
Pwakua smells scraped coconut, discovers the island, steals a nut, takes it to Nada, plants it, and refuses to tell others where he has been.
Pwakua steals coconut nuts from a distant island, plants them at Nada, distributes later nuts, and teaches the people to cultivate them.
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The Melanesians of British New Guinea CHAPTER XXXII / NOTE ON POKAO. / CHAPTER XXXIII / I. THE BIRTH OF THE SUN.; lines 22377-22499 confidence: high
Pwakua smells scraped coconut, discovers the island, steals a nut, takes it to Nada, plants it, and refuses to tell others where he has been.
A note says Pwakua could be man or bird as he wished, while the narrative has him steal and spread coconuts.
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The Melanesians of British New Guinea CHAPTER XXXIV / GELSERA / S. N. G. / CHAPTER XXXV; lines 25073-25211 confidence: high
Southwest of Gelaria is a double-peaked mountain with peaks Viara and Gaova; on Viara the great snake gartcboi was born.
The Gelaria legend says the great snake made humans, beasts, earth, and other things, then separated mankind into clans and named them.
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The Melanesians of British New Guinea CHIEFTAINSHIP. / INSIGNIUM OF CHIEFTAINSHIP. / CHAPTER XX / MAREA, CLUBHOUSES.; lines 12676-12796 confidence: low
No origin legends for marea were elicited, but at Siria Obia was named as the alleged first maker, imitated by others; his itsubu and marea name had been forgotten.
Obia is named as the alleged first maker of a marea, after which other people imitated him.
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The Melanesians of British New Guinea GEOGRAPHICAL AND SOCIAL RELATIONS. / S. N. G. / CHAPTER L / CLANS AND TOTEMS.; lines 37486-37647 confidence: medium
Before people came to the upper world there were no yams and no stones for supporting cooking pots; Topileta told them to bring these from the underworld, where people had learned to build houses and make gardens.
Topileta tells the people to bring yams and cooking-pot support stones from the underworld, where house-building and gardening were already known.
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The Melanesians of British New Guinea GEOGRAPHICAL AND SOCIAL RELATIONS. / S. N. G. / CHAPTER L / CLANS AND TOTEMS.; lines 38043-38165 confidence: low
At Murua the totemic clan is called man; an old man of Suloga was said to have originally distributed bird and fish totems to clans, and after death Murua folk go down into the earth where he receives them and assigns places.
Captain Barton was told that an old man of Suloga originally gave each clan a bird and fish totem.
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The Melanesians of British New Guinea LIST OF TEXT FIGURES / FIG. PAGE / FIG. PAGE / ERRATA; lines 2841-2944 confidence: medium
Certain lakatoi songs mention Edai Siabo, who taught the Motu to sail westward to the Papuan Gulf for sago.
Edai Siabo is said to have taught the Motu to sail westward to the Papuan Gulf for sago, and the note describes Edai as mythological.
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The Melanesians of British New Guinea MARKETS. / CHAPTER VIII / LEGEND OF THE ORIGIN OF THE HIRI. / CUSTOMS AND PROCEDURE BEFORE THE VOYAGE.; lines 6278-6385 confidence: medium
Keori says the old Hall Sound ceremony was performed because Edai commanded it while teaching Edai Siabo lakatoi-trip management, but says it did not refer to spirits of people killed by the Motu; the Motu-Roro conflict is still affirmed.
Keori says the Hall Sound ceremony came from a command by Edai when Edai taught Edai Siabo the management of the lakatoi trip.
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The Melanesians of British New Guinea NOTE ON POKAO. / CHAPTER XXXIII / I. THE BIRTH OF THE SUN. / II. TUISUHEAIA THE RED EEL.; lines 24119-24259 confidence: high
The mother says the people fled to islands because a pig ogre ate many; remembering this, the youth makes many barbed spears and seasons them in smoke.
The young man prepares weapons, kills the pig ogre that caused the people to flee, and the people return safely afterward.
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The Melanesians of British New Guinea NOTE ON POKAO. / CHAPTER XXXIII / I. THE BIRTH OF THE SUN. / II. TUISUHEAIA THE RED EEL.; lines 24119-24259 confidence: high
Dabedabe, covered with sores, has one little-boy friend. The boy reports that feast animals cried out when poked, and Dabedabe concludes they are men.
Dabedabe creates pigs and persuades the people to free human captives and eat pigs at walaga instead.
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The Melanesians of British New Guinea TRADE. / MARKETS. / CHAPTER VIII / LEGEND OF THE ORIGIN OF THE HIRI.; lines 5873-5993 confidence: high
The dirava Edai arises from the water, carries Edai Siabo under water to his rock-cave, and says he brought him there to teach him about lakatoi, their construction, and the westward search for sago.
A dirava teaches Edai Siabo the vessel design, westward voyage, and associated practices, and Edai Siabo transmits this knowledge to Boera.
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The Melanesians of British New Guinea TRADE. / MARKETS. / CHAPTER VIII / LEGEND OF THE ORIGIN OF THE HIRI.; lines 5995-6036 confidence: medium
Edai Siabo is married to Oiooio, sails west, and instructs that after fifty days the daughter-in-law should climb Taubarau daily to watch for the returning lakatoi.
The passage is part of an origin legend and links Edai Siabo's voyage, return, and pronouncement with the subsequent annual lakatoi voyages.
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The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTEE IX. / PEAYERS. / CHAPTER X. / SPIRITS.; lines 6663-6778 confidence: high
Koevasi and Kahausibware are compared as never-human female originators of the human race, subjects of stories but not worship; Kahausibware is a Hi'ona on Bauro mountain and a snake in outward form, with a related human woman nearby.
Kahausibware is a non-human female spirit in snake form who made humans, animals, and food plants.
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The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTEE IX. / PEAYERS. / CHAPTER X. / SPIRITS.; lines 6663-6778 confidence: medium
Qat and Tagaro are described as moving like heroes or demigods among lesser magical beings compared to dwarfs and trolls; these lesser beings remained in the islands after Qat, Tagaro, and their brothers left, and Marawa was Qat's friend.
Qat and Tagaro are described as moving like heroes or demigods among a lesser folk with mysterious magic power.
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The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTEE IX. / PEAYERS. / CHAPTER X. / SPIRITS.; lines 6780-6858 confidence: medium
Qat is described as high and conspicuous in Banks' Islands belief; Europeans first supposed him a god or supreme creator, and local sayings say Qat made a child or pig for its condition and had made some creatures and fixed their natural condition.
Qat is described as high in Banks' Islands belief and as having made some creatures and fixed their natural condition.
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The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTEE IX. / PEAYERS. / CHAPTER X. / SPIRITS.; lines 6860-6968 confidence: high
The passage says Qat cannot be taken as divine or lord of spirits, but is a good-natured, magically powerful hero of story-tellers; his creation is described as adding to an already furnished world.
Qat is explicitly called the hero of story-tellers, is linked to magical power and adroitness, and makes men, pigs, trees, rocks, and other things.
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The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTEE IX. / PEAYERS. / CHAPTER X. / SPIRITS.; lines 6860-6968 confidence: medium
Qat's brothers complain about constant daylight. Qat hears night is at Vava, takes a pig in a canoe, and buys night from I Qong/Night; a variant says he paddles to the foot of the sky, where Night teaches sleep and dawn.
In response to the absence of night, Qat travels by canoe with a pig and buys night from I Qong/Night, then returns with knowledge of night.
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The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTEE IX. / PEAYERS. / CHAPTER X. / SPIRITS.; lines 6970-7083 confidence: high
Qat cuts dracama-tree wood into human body parts, fits the parts together, works six days, and appoints a six-day period for life to come.
Qat shapes human bodies from dracama-tree wood, animates them through ritual-like actions, and establishes male-female pairs; the Mota version also gives Qat a human-creation role.
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The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTEE IX. / PEAYERS. / CHAPTER X. / SPIRITS.; lines 6970-7083 confidence: high
In the Mota story, Qat first makes men and pigs in the same form, then makes pigs go on all fours and men walk upright after his brothers object; man is made from red clay at Vanua Lava.
In the Mota account, Qat first makes men and pigs alike, then changes pigs to go on all fours and men to walk upright after his brothers remonstrate.
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The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTEE IX. / PEAYERS. / CHAPTER X. / SPIRITS.; lines 7334-7412 confidence: medium
Lata is said by Santa Cruz people to have made men and animals and is probably regarded as Qat was in the Banks' Islands; Tinota is said to be a duka of the same kind with Lata. The narrator also introduces the Natei story as showing belief in such beings and compares it with the similar Manlepei story in Vanua Lava.
Lata is said by Santa Cruz people to have made men and animals and is compared in status with Qat.
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The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTEE IX. / PEAYERS. / CHAPTER X. / SPIRITS.; lines 7414-7501 confidence: medium
Tagaro’s companion is Suqe-matua, contrary in all things. Tagaro wants good and no suffering; Suqe-matua wants bad things. Created things are tossed up, and what Tagaro catches is food while what he misses is worthless.
Tagaro makes things, men, food, canoe, house, gamal, and the plain country, and his actions leave lasting places and objects.
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The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTEE IX. / PEAYERS. / CHAPTER X. / SPIRITS.; lines 7503-7594 confidence: high
Tagaro made fruit-trees, food, pigs, and men, remains invisibly active in human affairs, and is invoked in sickness and difficulties.
Tagaro is credited with making fruit-trees, food, pigs, and men and with continuing invisible activity in human affairs.
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The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTEE IX. / PEAYERS. / CHAPTER X. / SPIRITS.; lines 7503-7594 confidence: medium
Tagaro goes to Maewo and brings back night in a shell; when released, darkness spreads over the sky and people weep and beat their houses.
Tagaro brings night from Maewo in a shell and releases it over the sky.
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The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTEE VI. / SOCIETIES. CLUBS. / CHAPTER VII. / EELIGION.; lines 5601-5679 confidence: medium
Koevasi is the only being there asserted to be superhuman and never merely human; she receives no worship, is a subject of stories, made things of all kinds, and became mother of a woman from whom island people descend.
Koevasi makes things, becomes the mother of an ancestral woman, and explains major features of human life and local landscape.
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The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTER I. / INTRODUCTORY. / MOTA. / CHAPTER II.; lines 1593-1692 confidence: medium
In Omba, the two divisions are called 'bunches of fruit'; a story says Tagar made two males, one threw a qevu yam tuber at the other, and the struck one turned into a woman who cried that many men should die because of women.
The Omba story says Tagar made two males; a qevu yam tuber thrown by one at the other changes the second into a woman.
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The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTER I. / INTRODUCTORY. / MOTA. / CHAPTER II.; lines 1694-1801 confidence: medium
“Qat wove Iro Lei with pliant rods and made her live,” to be his own wife; his brothers tried to carry her off and are said to be “stealing” her.
Qat makes Iro Lei from pliant rods and animates her.
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The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTER II. / O H M / CHAPTER III. / SOCIAL REGULATIONS. CHIEFS.; lines 2613-2718 confidence: medium
A sacred wing-shaped stone called Vingaga represents a figure who came floating in a canoe to shore, founded Atabulu, gathered people, and later flew back to heaven.
Vingaga is said to have come floating in a canoe, founded Atabulu, gathered people, and later flown back to heaven.
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The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTER IV. / PEOPERTY AND INHERITANCE. / CHAPTER V. / SECEET SOCIETIES AND MYSTERIES.; lines 4505-4576 confidence: medium
The institution's origin is ascribed to Siko from Bugotu in Ysabel; sacrifices were made to him by successive office-holders until 1883, when the last embraced Christianity and the Matambala ended.
The origin is ascribed to Siko, and participants understood their proceedings as following the course of Siko's actions; the native account also has Siko settle followers and appoint chiefs.
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The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTER IV. / PEOPERTY AND INHERITANCE. / CHAPTER V. / SECEET SOCIETIES AND MYSTERIES.; lines 4578-4675 confidence: medium
The uninitiated are called ielegai and neophytes new Matambala; as in the Banks' Islands and New Hebrides, the only knowledge communicated is that the acts are done by men, not ghosts. Matambala believe Siko taught the image-making and proceedings, and Siko, his companions, and predecessor ghosts are invoked with sacrifices. No esoteric doctrine is taught beyond image-making.
Siko, now a tindalo, is believed to have taught the art of making images and the course of Matambala proceedings.
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The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTER XVIII. / MISCELLANEOUS. / CHAPTER XIX. / STOEIES.; lines 397-427 confidence: low
The Myths, Tales of Origins section lists Kamakajaku, Samuku, The Mim, Muesarava, Tagaro's Departure, How Tagaro made the Sea, How Tagaro found Fish, and How the old Woman made the Sea.
The origin-tale list includes How Tagaro made the Sea and How the old Woman made the Sea.
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The Melanesians: Studies in Their Anthropology and Folk-Lore MISCELLANEOUS. / CHAPTER XIX. / STORIES. / I. ANIMAL STORIES.; lines 15325-15442 confidence: medium
The people above eat only raw food until Kamakajaku shows them fire, after which they eat cooked food.
The people above eat raw food until Kamakajaku shows them fire, after which they eat cooked food.
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The Melanesians: Studies in Their Anthropology and Folk-Lore MISCELLANEOUS. / CHAPTER XIX. / STORIES. / I. ANIMAL STORIES.; lines 15445-15575 confidence: medium
A man attempts to steal Tagaro's pig; Tagaro becomes angry, makes a canoe, carries the world's things into it, puts out the fire but throws back a firebrand, and takes the good things away.
A man's attempt to steal Tagaro's pig is followed by Tagaro's angry departure in a canoe with the world's things and good things.
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native american great lakes
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Chippewa Music II COMPARISON OF METRIC UNIT OP VOICE AND DRUM / SONGS CONCERNING A BOY S FAST / DENS MOKE 1 / GAME SONGS; lines 15072-15104 confidence: medium
The Chippewa belief is stated that gambling was taught to the Indians by a manido to relieve distress from hunger and ill fortune.
The passage says a manido taught gambling to the Indians, names the games, and states that the games and songs are revered as a gift from the Manido.
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Chippewa Music II MOCCASIN GAME DRUM / UNCLASSIFIED SONGS / JO. SONGS FOR THE ENTERTAINMENT OF CHILDREN / HOLE-IN-THE-DAY; lines 5549-5580 confidence: medium
An interpreter explains that a man invented the use of the drum; lightning on the drum pictured his dream, and the drum sounded like the rumble of thunder.
The drum design is explained through a man who invented the use of the drum among the Indians.
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Chippewa Music II SONGS CONCERNING A BOY S FAST / DENS MOKE 1 / GAME SONGS / E'NIWUB'E; lines 15107-15208 confidence: medium
The note states that the hand game was found among 81 tribes of 28 linguistic stocks, could be played by gesture, and, according to E'niwub'e, soon came into general use among the Chippewa after being taught by the manido.
A note states that the hand game was taught by the manido and soon came into general use among the Chippewa.
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Fox Texts AND FOR THAT REASON DROWNS HER DAUGHTER.1 / THUS OBTAIN CRAWFISHES TO EAT.1 / CEASED FROM HER EVIL CONDUCT.1 / AND DREAMS.; lines 5454-5593 confidence: high
An editorial introduction labels the following material as culture-hero stories and describes the culture-hero as sometimes a buffoon, benefactor, altruistic figure, degraded actor, or powerful deity, often living with a grandmother symbolized as Earth.
The section frames the material as culture-hero stories; Wisa'ka goes to visit Beaver, whom he calls his little brother.
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Fox Texts AND FOR THAT REASON DROWNS HER DAUGHTER.1 / THUS OBTAIN CRAWFISHES TO EAT.1 / CEASED FROM HER EVIL CONDUCT.1 / AND DREAMS.; lines 5595-5779 confidence: high
The note describes a typical host-and-guest story: the Beaver entertains the culture-hero with the meat of one of his children, and the culture-hero later fails when trying to repeat the Beaver's performance.
The introductory note states that the culture-hero hosts second but fails when trying to repeat the Beaver's performance; in the narrative Wisa'ka's child does not return until the Beaver intervenes.
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Fox Texts AND FOR THAT REASON DROWNS HER DAUGHTER.1 / THUS OBTAIN CRAWFISHES TO EAT.1 / CEASED FROM HER EVIL CONDUCT.1 / AND DREAMS.; lines 5781-5941 confidence: medium
When Skunk visits, Wlsa'ka tells his grandmother to hang up the water and hand over large berries, then goes out and calls for eaters of big berries.
The supplied note says Skunk obtains venison by his own method and that the culture-hero later tries the same way and fails; the excerpt shows Wlsa'ka beginning a similar hosting procedure.
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Fox Texts AND FOR THAT REASON DROWNS HER DAUGHTER.1 / THUS OBTAIN CRAWFISHES TO EAT.1 / CEASED FROM HER EVIL CONDUCT.1 / AND DREAMS.; lines 5943-6113 confidence: medium
Deer hear Wlsa'ka’s call as an invitation to eat big berries, find him on hands and knees winking his anus red, eat all the big berries, and leave.
A note in the passage identifies the figure as a culture-hero in relation to a version of the story, while the narrated action depicts Wlsa'ka in a comic hunting and powder episode.
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Fox Texts AND FOR THAT REASON DROWNS HER DAUGHTER.1 / THUS OBTAIN CRAWFISHES TO EAT.1 / CEASED FROM HER EVIL CONDUCT.1 / AND DREAMS.; lines 6116-6272 confidence: medium
A note says Duck entertains the culture-hero with rice produced miraculously from mute; the narrative begins with Wisa'ka going to visit his little brother Duck, who greets him as elder brother.
The new account begins with Wisa'ka going to visit his little brother Duck; Duck greets him as elder brother, and the editorial note calls the visited figure the culture-hero.
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Fox Texts AND FOR THAT REASON DROWNS HER DAUGHTER.1 / THUS OBTAIN CRAWFISHES TO EAT.1 / CEASED FROM HER EVIL CONDUCT.1 / AND DREAMS.; lines 6458-6634 confidence: high
Wisa'ka comes to visit Kingfisher; Kingfisher calls him elder brother and wonders what can be cooked for him.
A source note calls the visitor in the Woodpecker tale the culture-hero, and the narrative shows Wisa'ka visiting Kingfisher and Woodpecker as younger-brother figures.
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Fox Texts AND FOR THAT REASON DROWNS HER DAUGHTER.1 / THUS OBTAIN CRAWFISHES TO EAT.1 / CEASED FROM HER EVIL CONDUCT.1 / AND DREAMS.; lines 6636-6818 confidence: high
The creature sings: “If any one should eat me, / One would ease and keep on easing.”
The editorial note explicitly describes the Artichoke as singing words to entrap the culture-hero; the narrative shows Wisa'ka hearing the song, accepting the challenge, and eating the singer.
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Fox Texts AND FOR THAT REASON DROWNS HER DAUGHTER.1 / THUS OBTAIN CRAWFISHES TO EAT.1 / CEASED FROM HER EVIL CONDUCT.1 / AND DREAMS.; lines 7142-7295 confidence: medium
Wisa'ka throws a clot of blood at the grandmother's buttocks, says she is 'crawling weak,' calls her filthy, and sends her outdoors; the note glosses 'crawling weak' as menstruating.
After the blood-clot and 'crawling weak' episode, Wisa'ka uses the grandmother's six woven strands to declare that six will be the number of days his aunts stay outdoors at that time.
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Fox Texts AND FOR THAT REASON DROWNS HER DAUGHTER.1 / THUS OBTAIN CRAWFISHES TO EAT.1 / CEASED FROM HER EVIL CONDUCT.1 / AND DREAMS.; lines 7142-7295 confidence: high
In 'Wisa'ka and the Wolves,' Wisa'ka travels with wolves; deer are killed; the wolves eat everything, crunch bones, vomit, and thin cooked meat slices and grease appear for eating.
The tale is titled with Wisa'ka and wolves; Wisa'ka crosses the country with wolves, and an editorial note describes it as a fragment of the culture-hero's wanderings with wolves.
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Fox Texts AND FOR THAT REASON DROWNS HER DAUGHTER.1 / THUS OBTAIN CRAWFISHES TO EAT.1 / CEASED FROM HER EVIL CONDUCT.1 / AND DREAMS.; lines 7297-7476 confidence: high
"the culture-hero tested the ingenuity of a trader" and, "feigning ignorance, he let the trader beat him in a contest."
A source note says the culture-hero tested the trader's ingenuity, and the narrative states that Wlsa'ka knew the truth but pretended not to.
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Fox Texts AND FOR THAT REASON DROWNS HER DAUGHTER.1 / THUS OBTAIN CRAWFISHES TO EAT.1 / CEASED FROM HER EVIL CONDUCT.1 / AND DREAMS.; lines 7634-7774 confidence: medium
The note says the story concerns Turtle when he was prominent among the manitous; its motive is Turtle's fall from being a great manitou after angering the culture-hero, who took the form of a maiden, and after Turtle desecrated the sacred bundle. It adds that the recorded story lacks the complete ending about a gift concerning control over the soul on its way to the spirit-world during sickness.
The note says Turtle incurred the anger of the culture-hero, and the next story shows Wlsa'ka angered by Turtle's taunt and beginning to seek revenge.
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Fox Texts AND FOR THAT REASON DROWNS HER DAUGHTER.1 / THUS OBTAIN CRAWFISHES TO EAT.1 / CEASED FROM HER EVIL CONDUCT.1 / AND DREAMS.; lines 8078-8237 confidence: high
The note states that this is another version of a familiar Algonkin story about men visiting the culture-hero at his distant home, after he had departed this world; the home is placed at the frozen north.
The note describes a familiar Algonkin account of men visiting the culture-hero at his distant home; the narrative shows the Red-Earth men journeying to Wisa'ka, receiving requests, and returning home.
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Fox Texts AND FOR THAT REASON DROWNS HER DAUGHTER.1 / THUS OBTAIN CRAWFISHES TO EAT.1 / CEASED FROM HER EVIL CONDUCT.1 / AND DREAMS.; lines 8078-8237 confidence: high
One man asks to become brave and make nations lament; another asks for an easy way to kill game and find creatures without toil; Wisa'ka grants both.
Wisa'ka grants requests for warlike bravery, easy hunting, and wife-getting power.
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Fox Texts AND FOR THAT REASON DROWNS HER DAUGHTER.1 / THUS OBTAIN CRAWFISHES TO EAT.1 / CEASED FROM HER EVIL CONDUCT.1 / AND DREAMS.; lines 8240-8363 confidence: high
The note says the story's theme is the culture-hero's struggle to subdue manitous and make the world ready for later people; it calls the myth sacred among the Foxes, links it with the Sauk midewiwin, and lists the brother's death, the flood, defeat of manitous, pacification, restored peace, and setting the world in order as major elements.
The prefatory note explicitly identifies the theme as a culture-hero's struggle to subdue manitous and make the world ready for people; the narrative begins with the brothers killing manitous.
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Fox Texts AND FOR THAT REASON DROWNS HER DAUGHTER.1 / THUS OBTAIN CRAWFISHES TO EAT.1 / CEASED FROM HER EVIL CONDUCT.1 / AND DREAMS.; lines 8836-8997 confidence: medium
Wlsa‘ka feeds Garter-Snake, sends it back to those who sent it, places fat around its neck and in its mouth, and gives it a message to deliver when it comes forth from the ground.
Wlsa‘ka deceives or provokes the manitous, injures Bittern after being helped, restores land from water, and causes the manitous to seek a way to pacify him because they fear he will kill all living people.
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Fox Texts AND FOR THAT REASON DROWNS HER DAUGHTER.1 / THUS OBTAIN CRAWFISHES TO EAT.1 / CEASED FROM HER EVIL CONDUCT.1 / AND DREAMS.; lines 9161-9315 confidence: high
Servants place the vessel between the fires; a manitou explains that Wisa'ka was summoned because the manitous assembled to seek peace over the Great Manitou's land and to transfer herbs and roots to him, with herbs for wound poultices and roots boiled and drunk for disease.
The manitous give Wisa'ka food, herbs, and roots, and Wisa'ka explicitly says these blessings will pass through him to future generations for sustenance and health.
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Fox Texts Fox Texts / INTRODUCTION.; lines 173-204 confidence: high
Part V contains stories connected with the culture-hero, and Part VI gives examples of short simple prayer.
The passage explicitly states that Part V contains stories connected with the culture-hero.
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Fox Texts Fox Texts / INTRODUCTION.; lines 68-170 confidence: medium
Rapid narration is said to foster a traditional stereotyped style, with stories of the culture-hero as guest and host named as examples; some tales are told for merriment, others for information and moral instruction.
The passage explicitly mentions stories of the culture-hero playing the role of guest and host as examples of a stereotyped style.
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Fox Texts INTRODUCTION. / CONSONANTS. / VOWELS. / DIPHTHONGS.; lines 1835-1963 confidence: high
Red-Earth goes on a distant journey to the town of the far-away folk and observes their custom of cutting open women’s bellies at childbirth to remove babies.
Red-Earth teaches the distant folk a different childbirth method, after which they stop cutting open women at childbirth.
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Fox Texts INTRODUCTION. / CONSONANTS. / VOWELS. / DIPHTHONGS.; lines 1835-1963 confidence: medium
The people of the distant land are described as tiny folk with tiny dwellings; the text says they did not know how to eat before Red-Earth came among them.
The tiny people observe Red-Earth and imitate what he does; the note also says they previously did not know how to eat before he came among them.
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Fox Texts INTRODUCTION. / CONSONANTS. / VOWELS. / DIPHTHONGS.; lines 1835-1963 confidence: medium
When enemies approach, Red-Earth is told to hide; he sees that the enemies are birds, cuts a stick, strikes them, and geese, cranes, and swans fly up.
Red-Earth responds to the alarm about enemies, discovers they are birds, and drives them off with a stick.
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Fox Texts INTRODUCTION. / CONSONANTS. / VOWELS. / DIPHTHONGS.; lines 607-745 confidence: medium
He repeatedly accompanies war parties and kills enemies; when told to become chief he says not yet, and he becomes widely discussed because of his supernatural nature.
He is said to be supernatural, urged to become chief, feared because he cannot be made peaceful, and shown defeating enemies for the Red-Earths.
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Social Life and Ceremonial Bundles of the Menomini Indians BIBLIOGRAPHY . 162 / ILLUSTRATIONS. / INTRODUCTION. / HOME LIFE OF THE MENOMINI.; lines 379-464 confidence: high
In winter sacred tales are told; a favorite is the long myth of the culture hero Ma'nabus and his extraordinary and comical adventures.
The passage explicitly identifies Ma'nabus as a culture hero and describes his long mythic adventures as a favorite winter narration.
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Social Life and Ceremonial Bundles of the Menomini Indians COSMOLOGY AND MEDICINE BUNDLES . 73 / BIBLIOGRAPHY . 162 / ILLUSTRATIONS. / INTRODUCTION.; lines 274-376 confidence: medium
The passage describes the notation system for Indian words and includes a footnote stating that the culture hero's name should be read as Ma’nabus.
A notation footnote identifies Ma’nabus as the culture hero's name.
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Social Life and Ceremonial Bundles of the Menomini Indians GAMES. / MONTHS AND SEASONS. / BURIAL CUSTOMS. / COSMOLOGY AND MEDICINE BUNDLES.; lines 4536-4628 confidence: high
Ma'nabus finds the vulture with its head in a dead horse, commands it to remain until the carcass rots, and the vulture's head becomes bald and ill-smelling.
Ma'nabus punishes the vulture, and the event explains why the vulture's head remains bald and ill-smelling.
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Social Life and Ceremonial Bundles of the Menomini Indians GAMES. / MONTHS AND SEASONS. / BURIAL CUSTOMS. / COSMOLOGY AND MEDICINE BUNDLES.; lines 4809-4899 confidence: high
The passage describes other powerful beings, including northern malevolent giants driven away by Ma'nabus, an ocean barrier, giant leeches that repel them, Mowakiu the cannibal giant, and southern cannibals kept away by cold.
Ma'nabus drives malevolent giants to the northern end of the earth, creates an ocean barrier, and creates leeches to keep them from reaching humankind.
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Social Life and Ceremonial Bundles of the Menomini Indians GAMES. / MONTHS AND SEASONS. / BURIAL CUSTOMS. / COSMOLOGY AND MEDICINE BUNDLES.; lines 5810-5885 confidence: medium
The thunderers appear to Watakwuna in a vision and instruct him to build an elm bark canoe, the first known to humans and prototype for later canoes.
The thunderers instruct Watakwuna to build an elm bark canoe described as the first known to humans and the model for later canoes.
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Social Life and Ceremonial Bundles of the Menomini Indians GAMES. / MONTHS AND SEASONS. / BURIAL CUSTOMS. / COSMOLOGY AND MEDICINE BUNDLES.; lines 7325-7460 confidence: high
Ma'nabus is downcast because he lacks power to destroy the saxkanaowuk; the powers above, grandfathers and grandmothers, take council and decide to give him a mighty charm to pass to the people.
The powers above give Ma'nabus a charm or bag so he can transmit it to the people for help and protection in hunting.
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Social Life and Ceremonial Bundles of the Menomini Indians GAMES. / MONTHS AND SEASONS. / BURIAL CUSTOMS. / COSMOLOGY AND MEDICINE BUNDLES.; lines 7462-7572 confidence: high
Ma'nabus takes the bundle, learns its uses from the grandfathers, and passes it to his uncles and aunts, the Indian people, so they may outwit saxkanaowuk and have food.
Ma'nabus receives the bundle, learns its uses, and passes it on to the Indian people so they may outwit saxkanaowuk and have food.
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Social Life and Ceremonial Bundles of the Menomini Indians GAMES. / MONTHS AND SEASONS. / BURIAL CUSTOMS. / COSMOLOGY AND MEDICINE BUNDLES.; lines 7691-7824 confidence: high
Ma'nabus is sick at heart because too few worthy men can receive the great bundle and the people continue suffering from sa'kanao thieving; the powers above and below, called grandparents, pity him and make him a bag.
Ma'nabus receives a medicine bag from supernatural grandparents, witnesses its demonstrated power, accepts it, returns to earth, and gives it with its songs to mankind.
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Social Life and Ceremonial Bundles of the Menomini Indians GAMES. / MONTHS AND SEASONS. / BURIAL CUSTOMS. / COSMOLOGY AND MEDICINE BUNDLES.; lines 7826-7934 confidence: high
The passage lists fawn medicine, male and female figures, a fawnskin medicine with a human figure, human hair, and powder, and other medicine packets; the male figure represents powers who gave the bundle to Mii'nabus to transfer to the people.
Mii'nabus is associated with transferring the bundle to the people, and Ma'nabus later decides to create and distribute a smaller hunting bundle to help people hunt and reduce starvation.
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Social Life and Ceremonial Bundles of the Menomini Indians ILLUSTRATIONS. / INTRODUCTION. / HOME LIFE OF THE MENOMINI. / SOCIAL ORGANIZATION.; lines 1062-1249 confidence: medium
The Thunderers are makers of fire, first receiving it from Ma'na-bush, who had stolen it from an old man living on an island in the middle of a great lake.
Ma'na-bush is named as the one who stole fire from an old man; the passage also says the Thunderers first received fire from him.
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Social Life and Ceremonial Bundles of the Menomini Indians ILLUSTRATIONS. / INTRODUCTION. / HOME LIFE OF THE MENOMINI. / SOCIAL ORGANIZATION.; lines 509-617 confidence: medium
The first man and woman recognize each other as mates; Sekatcokemau builds the first mat wigwam, makes a canoe, fishes for sturgeon at a cataract, and his wife prepares the fish and makes the first sacrifice and feast to all the powers.
Sekatcokemau builds the first mat wigwam, makes a canoe, catches sturgeon, and his wife makes the first sacrifice and feast to all the powers.
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Social Life and Ceremonial Bundles of the Menomini Indians INTRODUCTION. / HOME LIFE OF THE MENOMINI. / SOCIAL ORGANIZATION. / MARRIAGE CUSTOMS.; lines 1853-1947 confidence: high
Marriage customs are said to be derived directly from Ma'nabus, who instructed the forefathers; love matches are rare and most unions are decided by old people.
The customs are explicitly said to derive from Ma'nabus, who instructed the forefathers, and he is also credited with preparing the special blanket.
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The Ritual and Significance of the Winnebago Medicine Dance BY PAUL RADIN / CONTENTS / A. DESCRIPTION OF THE RITUAL OF THE WINNEBAGO MEDICINE DANCE 149 / D. THE SIGNIFICANCE OF THE RITUAL 168; lines 121-224 confidence: medium
The ceremony is said to repeat one instituted by Rabbit, who initiated the first man into its secrets; the society has five bands—Ancestor-Host’s, East, North, West, and South—and any band may act as host.
Rabbit is said to have instituted the original ceremony and initiated the first man into its secrets.
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The Ritual and Significance of the Winnebago Medicine Dance D. THE SIGNIFICANCE OF THE RITUAL 168 / B. DESCRIPTION OF THE OJIBWA MIDEWIWIN / C. DESCRIPTION OF THE MENOMINEE MIDEWIWIN / D. THE SIGNIFICANCE OF THE RITUAL; lines 2191-2281 confidence: medium
The prayer for long life is addressed to Rabbit, mythical founder of the society, and indirectly to Earth-Maker, the spirit who sent Rabbit to clear the earth of obstacles to human progress; the passage notes no supernatural communication and associates Earth-Maker with granting long life here and in the Winter Feast.
Rabbit is identified as mythical founder of the society, and Earth-Maker is described as the spirit who sent him to clear the earth of obstacles to human progress.
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arctic inuit
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Across Arctic America: Narrative of the Fifth Thule Expedition H2 ACROSS ARCTIC AMERICA / CHAPTER IX / FAITH OUT OF FEAR / MTTEQ CUTTING UP A NEWLY CAPTURED SEAL; lines 4651-4770 confidence: medium
Some say spirits visited him in solitude; he went to the Mother of the Sea and brought back goodwill and game, ending famine and restoring abundance.
After the first descent, angakoqs are said to have learned hidden things, helped others, and gained sacred speech.
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Ethnology of the Ungava District, Hudson Bay Territory AMUSEMENTS, / PAG THE ILUDSON BAY ESKIMO, / HUDSON BAY ESKIMO, / STORY-TELLING AND FOLK LORE,; lines 6115-6182 confidence: medium
In the account of the coming of white people, starving Eskimo expect death; the greatest Tungaksoak decides to bring relief, prophesies light-haired white-skinned people in an immense umiak, places puppies on a chip and an old sealskin boot, and sets them adrift.
The greatest Tungaksoak acts to relieve starvation, prophesies newcomers, and sends puppies adrift; the puppies return or reappear with Indians and white people.
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Ethnology of the Ungava District, Hudson Bay Territory ETHNOLOGY / OF THE / UNGAVA DISTRICT, HUDSON BAY TERRITORY. / CONTENTS.; lines 66-193 confidence: medium
“Creation of people by the wolverine and the muskrat”
A listed Nenenot or Naskopie folklore title states “Creation of people by the wolverine and the muskrat.”
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The Eskimo about Bering Strait ANIMAL FETICHES / ANIMAL FETICHES MYTHIC ANIMALS / MYTHIC ANIMALS / THE ESKIMO ABOUT BERING STRAIT; lines 26959-27054 confidence: medium
Pal-rai-yuk lived in lakes, creeks, and marshes, killed men and animals; last one killed by a hunter after devouring his wife; Raven warns First Man about lake animals Raven made.
In the creation tale allusion, Raven has made dangerous lake animals and warns First Man not to drink from lakes where they dwell.
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The Eskimo about Bering Strait ANIMAL SYMBOLISM / SCOPE OF ALASKAN FOLKLORE / FLOOD LEGENDS FROM ST MICHAEL / THE CRKATION; lines 27511-27600 confidence: high
Man says he came from the pea-pod; Raven says he made that vine and the later, soft ground, and takes Man to higher, firmer land.
Raven says he made the vine and ground, brings edible berries, wishes them plentiful, and creates mountain sheep with a protected habitat.
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The Eskimo about Bering Strait ANIMAL SYMBOLISM / SCOPE OF ALASKAN FOLKLORE / FLOOD LEGENDS FROM ST MICHAEL / THE CRKATION; lines 27602-27688 confidence: high
Raven makes tame and wild reindeer from clay, gives them life before or after drying, and explains coat colors, scarcity, abundance, and future hunting by people.
Raven creates animals and a woman, gives life, provides salmon, explains animal uses, and teaches practical skills to Man.
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The Eskimo about Bering Strait ANIMAL SYMBOLISM / SCOPE OF ALASKAN FOLKLORE / FLOOD LEGENDS FROM ST MICHAEL / THE CRKATION; lines 27690-27773 confidence: high
Raven stays with the coast men, teaches fire-making and hunting technologies, makes wives, plants, and birds, teaches seal capture, kayaks, and houses; the wives are later pregnant.
Raven creates wives, plants, birds, and trees and teaches fire-making, hunting tools, kayak-making, house-building, food preparation, and clothing practices.
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The Eskimo about Bering Strait ANIMAL SYMBOLISM / SCOPE OF ALASKAN FOLKLORE / FLOOD LEGENDS FROM ST MICHAEL / THE CRKATION; lines 27775-27854 confidence: high
Man asks Raven about the sky land; Raven takes him there, and Man sees a beautiful country with small people and strange animals. Raven says it was the first land he made.
Raven is presented as maker of lands, people, animals, first fire materials, and new animals, and he guides Man through nonordinary places.
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The Eskimo about Bering Strait ANIMAL SYMBOLISM / SCOPE OF ALASKAN FOLKLORE / FLOOD LEGENDS FROM ST MICHAEL / THE CRKATION; lines 27775-27854 confidence: high
Sky-land people wear ornamented fur clothing; Man later teaches these patterns on earth. In a large kashim, the first old man made in the sky land welcomes Man and orders food for him.
Man observes ornamented fur clothing in the sky land and, on returning, teaches his people to make clothing in the same manner; the patterns are said to be retained ever since.
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The Eskimo about Bering Strait ANIMAL SYMBOLISM / SCOPE OF ALASKAN FOLKLORE / FLOOD LEGENDS FROM ST MICHAEL / THE CRKATION; lines 27775-27854 confidence: high
Raven shows Man a round hole in the sky ringed with short grass glowing like fire, calls it the Moon-dog star, and says his mother and he took the grass to make the first fire on earth.
Raven identifies glowing grass around the Moon-dog star-hole and says he and his mother took it to make the first fire on earth.
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The Eskimo about Bering Strait CONCEPTION OF NATURAL PHENOMENA / TRADITIONAL SHOWERS OF ASHES / ANIMAL SYMBOLISM / SCOPE OF ALASKAN FOLKLORE; lines 27397-27490 confidence: medium
Old men repeat tales in the kashim; Raven legends are described as culture myths explaining the existence of all things, distributed from Kotzebue Sound to the Kuskokwim and also on the Asiatic shore; a Plover Bay boy had a raven totem tattooed on his forehead.
The passage explicitly describes Raven legends as culture myths that account for the existence of all things.
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The Eskimo about Bering Strait EFFECT OF CHRISTIAN CONTACT / WITCHCRAFT / SHADES OF THE DEAD / SHADES OF THE DEAD 423; lines 25852-25946 confidence: medium
Raven Father is credited with creating the earth and everything on it; he came from the sky and made the earth when everything was covered with water.
Raven Father comes from the sky and is credited with creating the earth and everything on it when everything was covered with water.
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The Eskimo about Bering Strait EFFECT OF CHRISTIAN CONTACT / WITCHCRAFT / SHADES OF THE DEAD / SHADES OF THE DEAD 423; lines 25948-26005 confidence: high
Raven Father made the land and everything on it, benefits mankind in tales, returned to the sky, left children like himself on earth, and is regarded as ancestor of living ravens; Raven children appear in Eskimo and adjacent Tinne tales and often act as boasters or discreditable figures.
Raven Father is said to have made the land and everything upon it and to benefit mankind in many tales.
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The Eskimo about Bering Strait HAVEN TAKES A WIFE / THK RAVEN, THE WHALE, AND THE MINK / THE LONE WOMAN / THE SUN AND THE MOON; lines 29203-29302 confidence: medium
The sun and moon once give light but are taken away; people are left with only starlight, and shamans’ strongest charms fail to end the darkness.
After the sun and moon are taken away and shamans fail, a despised orphan claims he can restore light and asks where the luminaries have gone so he can go after them.
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The Eskimo about Bering Strait HAVEN TAKES A WIFE / THK RAVEN, THE WHALE, AND THE MINK / THE LONE WOMAN / THE SUN AND THE MOON; lines 29304-29387 confidence: high
After the man enters the house, the boy takes the ball of light in his fur-coat flap, takes the shovel, flees north, and changes into a raven by means of his magic coat.
Raven retrieves the hidden light and announces that it will establish day and night for the village.
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The Eskimo about Bering Strait OBJECTS ETCHED WITH MYTHOLOGIC FIGURES / MYTHIC ANIMALS / THE ESKIMO ABOUT BERING STRAIT / CONCEPTION OF NATURAL PHENOMENA; lines 27325-27347 confidence: high
The galaxy is said to be the track made by Raven's snowshoes when he crossed the sky during a journey while creating earth's inhabitants.
Raven crosses the sky during a journey while creating the inhabitants of the earth.
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The Eskimo about Bering Strait SCOPE OF ALASKAN FOLKLORE / FLOOD LEGENDS FROM ST MICHAEL / THE CRKATION / XELSONI RAVEN CREATION MYTH 459; lines 27857-27924 confidence: high
Raven gives Man speech, hears that Man does not wish to live at sea apart from his son, removes the bearskin from him, and creates a white bear from the empty bearskin using one of his tail-feathers as a spine.
Raven creates or animates animals, identifies their natures, explains hunting outcomes, and enables Man to return with knowledge for the community.
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The Eskimo about Bering Strait SCOPE OF ALASKAN FOLKLORE / FLOOD LEGENDS FROM ST MICHAEL / THE CRKATION / XELSONI RAVEN CREATION MYTH 459; lines 27926-28006 confidence: medium
Raven's older brother feels sorry for the earth people and thinks about how he could get the sun and return it to its place.
Raven's older brother pities the earth people, devises a plan to get the sun and return it, and initiates the theft sequence through the child.
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The Eskimo about Bering Strait SCOPE OF ALASKAN FOLKLORE / FLOOD LEGENDS FROM ST MICHAEL / THE CRKATION / XELSONI RAVEN CREATION MYTH 459; lines 28008-28042 confidence: high
Raven goes home; the Raven boy flies to the sun's place, removes the skin covering, restores the sun, and sees a broad path.
The Raven boy restores the sun after Raven is reported to have taken it away in anger.
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The Eskimo about Bering Strait SCOPE OF ALASKAN FOLKLORE / FLOOD LEGENDS FROM ST MICHAEL / THE CRKATION / XELSONI RAVEN CREATION MYTH 459; lines 28008-28042 confidence: high
The path leads to a hole with glowing short grass. The Raven boy plucks some, remembers an instruction to make both darkness and light, and makes the sky revolve around earth with the sun and stars to create day and night.
The Raven boy makes the sky revolve around the earth, carrying the sun and stars and thereby making day and night.
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The Eskimo about Bering Strait SCOPE OF ALASKAN FOLKLORE / FLOOD LEGENDS FROM ST MICHAEL / THE CRKATION / XELSONI RAVEN CREATION MYTH 459; lines 28008-28042 confidence: high
At the edge of the earth before sunrise, the Raven boy sticks a bunch of glowing grass into the sky, where it remains as the brilliant morning star.
The Raven boy places glowing grass in the sky, where it remains as the brilliant morning star.
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The Eskimo about Bering Strait THE LONE WOMAN / THE SUN AND THE MOON / THE RED BEAR (TA-KU-KA) / THE STRANGE BOY; lines 29900-29991 confidence: medium
Pairs of long sticks with swan quills and wolf-hair tufts are set over the lamps and entrance and are said to represent the outspread wings of the Raven father who made the world.
The ornamented paired sticks are explicitly said to represent the outspread wings of the Raven father who made the world.
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The Eskimo about Bering Strait THE LONE WOMAN / THE SUN AND THE MOON / THE RED BEAR (TA-KU-KA) / THE STRANGE BOY; lines 30080-30152 confidence: high
Doll lives in the village for a long time, is taken in after his foster parents die, lives many generations, dies, and is named as the source from whom people learned mask-wearing and the custom of making dolls for children.
The passage says people learned mask-wearing from Doll and that parents later made dolls for children in imitation of the people who made him.
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The Eskimo about Bering Strait THE LONE WOMAN / THE SUN AND THE MOON / THE RED BEAR (TA-KU-KA) / THE STRANGE BOY; lines 30080-30152 confidence: high
The tale of the Strong Man from the lower Yukon introduces Yukhpuk in the Askinuk mountains; he carries part of the mountains to make the Kuslevak mountains, leaves pits that become lakes, and names places along the Yukon.
Yukhpuk moves mountain land to make the Kuslevak mountains, creates lakes through his footprints, and gives names to places along the Yukon.
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The Eskimo about Bering Strait THE STRANGE BOY / THE OWL, GIRL / TALE OF AK'-CHIK-CHU'-GUK / THE DISCONTENTED GRASS PLANT; lines 30568-30628 confidence: medium
The protagonist weaves grass into a mantle, kills a reindeer, examines its skin, finds a sharp-edged stone, and skins the animal.
The passage presents a sequence of practical discoveries or constructions: grass clothing, stone cutting, fire-making, skin clothing, hut-building, lamp-making, and doorway covering.
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The Eskimo about Bering Strait THE ESKIMO ABOUT BERING STRAIT / EDWARD WILLIAM NELSON / EKRATA / ILLUSTRATIONS'; lines 557-722 confidence: low
The list includes flood legends from St Michael, tales of the Raven, creation, Raven taking a wife, Raven with Whale and Mink, Red Bear, Giant, One-who-finds-nothing, Lone Woman, circling cranes, and dwarf people.
The list includes “The creation,” “Origin of land and people,” and “Origin of the people of Diomede islands and of East cape, Siberia.”
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The Eskimo about Bering Strait THE ESKIMO ABOUT BERING STRAIT / EDWARD WILLIAM NELSON / EKRATA / ILLUSTRATIONS'; lines 557-722 confidence: medium
The list includes flood legends from St Michael, tales of the Raven, creation, Raven taking a wife, Raven with Whale and Mink, Red Bear, Giant, One-who-finds-nothing, Lone Woman, circling cranes, and dwarf people.
The contents list includes “The bringing of the light by Raven,” and other Raven tale headings.
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The Eskimo about Bering Strait WASHINGTON, / ACCOMPANYING PAPERS / THE ESKIMO ABOUT BERING STRAIT / EDWARD WILLIAM NELSON; lines 128-554 confidence: medium
The Religion and mythology section lists entries including Effect of Christian contact, Witchcraft, Shades of the dead, Genesis myth—the Raven Father, Supernatural powers, Mythic animals, Conception of natural phenomena, Traditional showers of ashes, and Animal symbolism.
The contents connect Raven with a genesis myth, tales of the Raven, creation-adjacent headings, and the bringing of light by Raven.
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The Eskimo about Bering Strait XELSONI RAVEN CREATION MYTH 459 / HAVEN TAKES A WIFE / THK RAVEN, THE WHALE, AND THE MINK / THE LONE WOMAN; lines 29051-29153 confidence: medium
A little man, little woman, and child come down the river on the ice to Pikmiktalik; their small size is described through their clothing and measurements.
The dwarf visitors provide models for a sled with crosspieces and for burial and mourning practices that the villagers adopt.
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The Eskimo about Bering Strait XELSONI RAVEN CREATION MYTH 459 / HAVEN TAKES A WIFE / THK RAVEN, THE WHALE, AND THE MINK / THE LONE WOMAN; lines 29051-29153 confidence: medium
The dwarf man pulls and lifts a large loaded sled, the family is welcomed, the child is killed by a dog, the father strikes the dog apart, makes a grave box with the child's toys, and remains without work for four days.
The villagers adopt a sled bed with many crosspieces after seeing the dwarf's sled.
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The Eskimo of Baffin Land and Hudson Bay, Part I TALES FROM CUMBERLAND SOUND. / TALES FROM THE WEST COAST OF HUDSON BAY. / VI. TEXTS FROM CUMBERLAND SOUND. / I. ITIQTAUJAQ.; lines 11616-11734 confidence: medium
Itiqtaujaq reaches Eqaluqdjuq, who says he would have chopped him with an axe if approached from the front; Eqaluqdjuq is said to make fish by chopping wood and throwing the pieces into water, and he tells Itiqtaujaq his wife is on small islands and to travel on a fish tail with eyes shut.
Eqaluqdjuq makes fish by chopping wood and casting the pieces into water, where they come to life.
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The Eskimo of Baffin Land and Hudson Bay, Part II HUDSON STRAIT. / PONDS BAY. / IV. CUSTOMS AND RELIGIOUS IDEAS. / CUMBERLAND SOUND.; lines 4733-4855 confidence: medium
The text introduces a tradition accounting for the origin of birth, said to be part of another tale in the volume; Akkolookjo and Omerneeto establish laws, and an infant soul climbs Omerneeto's loose boot-string into her womb, whereas children had formerly been found in the snow.
Akkolookjo and Omerneeto are said to establish laws that people now obey, and Omerneeto is said to have instituted the customs described.
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The Eskimo of Baffin Land and Hudson Bay, Part II V. TRADITIONS. / TALES FROM CUMBERLAND SOUND. / III 45, / TALES FROM THE WEST COAST OF HUDSON BAY.; lines 7022-7156 confidence: medium
The first man struck caribou on the forehead and kicked them from behind, explaining the forehead depression and broken-off tail of present-day caribou.
A man alters caribou foreheads and tails, explaining present-day features.
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The Labrador Eskimo PUNISHMENT AND MURDER. / HEADMEN. / BIRTH. / CHILDHOOD.; lines 6206-6270 confidence: medium
The passage says the Eskimo did not like to play football with the Tunnit because their strength made it dangerous, and that Rink gives Labrador and Greenland stories of a myth hero overcoming opponents in football.
The Tunnit are described as dangerously strong football opponents, and the passage reports stories in which a myth hero overcomes opponents in football.
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The Labrador Eskimo THE HEAVENLY REGIONS. / THE REGIONS BELOW. / THE PLACE WHERE THE CARIBOU LIVE. / HOW THE TROUT WAS MADE.; lines 8165-8186 confidence: medium
The man wraps the fish in seaweed, returns it to the water, tells it to be useful to all the Eskimo, and names it exa"lupik, the trout.
The man tells the newly made trout to be useful to all the Eskimo.
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The People of the Polar North: A Record PANIGPAK / THE WIFE OF PANIGPAK / A TRIBAL MIGRATION / MERQUSAQ; lines 1281-1370 confidence: medium
The arrivals are from the long-sought tribe; the men are Arrutsak and Agina from Pitoravik, and the narrators rejoice that they have found new country and new people and that their great magician has proved himself.
The group rejoices that their great magician has proved himself, and Qitdlarssuaq is named as the one who led them to new countries and people.
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The People of the Polar North: A Record PANIGPAK / THE WIFE OF PANIGPAK / A TRIBAL MIGRATION / MERQUSAQ; lines 1281-1370 confidence: high
The narrators teach the new people to build snow-huts with long tunnel passages and an entrance from below, a feature previously unknown there.
The narrating group teaches the Pitoravik people multiple practical techniques: improved snow-hut construction, bow-and-arrow hunting, salmon spearing, and kayak building and hunting.
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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 1477-1568 confidence: medium
The bKra-shis-lhun-grub monastery at Li is associated with the ancient rNyingmapa sect; the abbot says it was founded by Padma-sambhava, and western rNyingmapa monks are described as having long uncombed hair.
The abbot attributes the foundation of the Li monastery to Padma-sambhava.
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Antiquities of Indian Tibet, Part 1 Antiquities of Indian Tibet, Part 1 / INTRODUCTION. / CHAPTER 1. / CHAPTER 11.; lines 1477-1568 confidence: medium
An irrigation canal conducts water through a rock or mountain by a long tunnel, which local people firmly believe was made by fairies or gods.
Local people believe a long irrigation tunnel conducting water through rock or mountain was made by fairies or gods.
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Antiquities of Indian Tibet, Part 1 Antiquities of Indian Tibet, Part 1 / INTRODUCTION. / CHAPTER 1. / CHAPTER 11.; lines 2215-2288 confidence: medium
The passage discusses Egerton and Heyde’s earlier report linking Ki monastery with Brom-ston, pupil of Atisa, and rejects the conclusion that Ki is identical with Rva-sgreng monastery near Lhasa.
Brom-ston is associated with Ki through local place names and a cited historical account saying he erected four monasteries, including one at Ki.
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Antiquities of Indian Tibet, Part 1 Antiquities of Indian Tibet, Part 1 / INTRODUCTION. / CHAPTER 1. / CHAPTER 11.; lines 2510-2590 confidence: medium
Ati^a resides in Guge, goes to Central Tibet, dies at Nyethang near Lhasa in 1053 A.D., and is linked to bKa-gdams-pa and later reform traditions concerned with pure Mahayana doctrine.
Ati^a's exertions are credited with the founding of half-reformed Lamaism sects, especially bKa-gdams-pa, and with influence on later reforms.
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Antiquities of Indian Tibet, Part 1 Antiquities of Indian Tibet, Part 1 / INTRODUCTION. / CHAPTER 1. / CHAPTER 11.; lines 2814-2878 confidence: medium
The narrator says the picture's chief value is its accurate costume depiction and notes that popular tradition credits Seng-ge-rnam-rgyal with introducing the Ladakhi type of dress; a proverb refers to this change of dress.
Popular tradition and a proverb explain Ladakhi dress as originating from gifts by a king and a lama: the king's ear becomes the men's lion's-ear cap, and the lama's spotted skin becomes women's spotted dress.
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Antiquities of Indian Tibet, Part 1 Antiquities of Indian Tibet, Part 1 / INTRODUCTION. / CHAPTER 1.; lines 595-670 confidence: medium
A large mound near Chini is said to be the site of an ancient Thakur's castle; he came from the Upper Country, apparently Tibet, and an unwritten song treats his exploits; the mound has pottery fragments, no coins, and Lamaist buildings including a square tower and mchod-rten.
The ancient Thakur is tied to castle and residence mounds, an unwritten exploit song, alleged Tibetan origin, and aqueduct remains attributed to him.
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Antiquities of Indian Tibet, Part 1 Antiquities of Indian Tibet, Part 1 / INTRODUCTION. / CHAPTER 1.; lines 595-670 confidence: medium
A ruined house is linked to the first European settler, married to a Kanawari woman by jungle rites; he became a Kanawari song hero praised as butter-complexioned. The passage explains that old songs may retain wording while replacing forgotten kings or heroes with new people, and says similar cases occur in Tibetan folklore.
Kanawari songs are said to preserve old wording while replacing forgotten kings or heroes with newly prominent people such as the first European settler.
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Antiquities of Indian Tibet, Part 1 CHAPTER 1. / CHAPTER 11. / CHAPTER III. / CHAPTER IV.; lines 4652-4728 confidence: medium
Lamayuru monastery is described as picturesquely situated on a steep rock; according to the Mahatmya, Naropa founded it, dried a lake that filled the valley, and the monastery received its name from sacrificial grain that grew into a swastika shape.
The Mahatmya credits Naropa with arriving at a valley filled by a lake, drying it, and founding the monastery there.
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Antiquities of Indian Tibet, Part 1 CHAPTER 1. / CHAPTER 11. / CHAPTER III. / CHAPTER IV.; lines 4965-5047 confidence: medium
Shargola is glossed as “Lord of the first rising”; the Shargola gdung-rten song praises Agu Drumba as ancient hero and supposed builder, and praises the morning star as “the great star of the rising heaven.”
Agu Drumba is an ancient hero and supposed builder of the monastery and stupa, and the source interprets him as probably a personification of the morning star.
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Antiquities of Indian Tibet, Part 1 CHAPTER 1. / CHAPTER 11. / CHAPTER III. / CHAPTER IV.; lines 5315-5354 confidence: medium
Padma-sambhava sees seven magicians performing miracles on the lake covering Kashmir valley, throws barley over them to stop their escape, and keeps them in service; the passage notes a Tibetan belief that barley can arrest spirits.
After Padma-sambhava subdues and keeps the magicians in service, the present inhabitants of Kashmir are said to descend from them, providing an origin explanation connected to their artistic skill.
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Antiquities of Indian Tibet, Part 1 INTRODUCTION. / CHAPTER 1. / CHAPTER 11. / CHAPTER III.; lines 3986-4055 confidence: medium
On 17 September at To-go-che in Leh, Munshi dPal-rgyas showed private temple contents including printed flags, ordinary idols, and a mask of Agu dGra-lha of the Kesar-Saga.
A mask of Agu dGra-lha, described as a hero of the Kesar-Saga, is kept in the private temple and the figure is worshipped in Munshi dPal-rgyas's house.
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The Buddhism of Tibet, or Lamaism BODILY OR PERSONAL GODS. 3795 / THE SAINTS. / IV. TANTRIK WIZARD-PRIESTS, / TREORIK SAIS SP PADILA. 379; lines 19958-20068 confidence: medium
Waddell introduces a sketch of the Guru's legendary history because of his prominence as founder of Lamaism, while noting that the Tibetan sources are fictitious revelation texts, often conflicting, and that the story is popular with pilgrimage sites in Tibet.
The passage identifies the Guru as founder of Lamaism, and the prophecy says Padma-sambhava will teach the esoteric Mantra doctrine and deliver all beings from misery.
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The Buddhism of Tibet, or Lamaism DISCIPLINE IN MONASTIC COLLEGES. 189 / DISCIPLINE. 193 / DRESS. / LAMAIST HATS AND COWLS,; lines 10382-10465 confidence: medium
Most hats are described as Indian in type, and two typical hats are believed by Lamas to have been brought from India by Padma-sambhava, founder of Lamaism, and Santa-rakshita in the eighth century.
Lamas are reported as believing that Padma-sambhava and Santa-rakshita brought typical hats from India at the foundation of Lamaism.
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The Buddhism of Tibet, or Lamaism ELEVEN-HEADED AVALOKITA. / ITSS FORA IN TIBET. 17 / RISK, DEVELOPMENT, AND SPREAD OF LAMATSM. / INTRODUCTION OF BUDDHISM. 21; lines 965-1072 confidence: medium
Thonmi Sambhota is named as the messenger sent by the Tibetan king to India, at the instance of his wives, to bring Buddhist books; the passage notes uncertainty about dates and the lack of mention of Tibet in Hiuen Tsiang’s account.
Thonmi Sambhota is sent to India, studies with teachers, returns with Buddhist books and an alphabet, and is credited with reducing Tibetan to writing and composing a grammar.
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The Buddhism of Tibet, or Lamaism IN SIKHTIM. 47 / LIFE OF ST. LHA-TSUN, THE PATRON SAINT OF SIKHIM, / MENDICANT LAMA BLOWING THIGH-BONE TRUMPET, / IN SIRHIM, 49; lines 2361-2471 confidence: high
Before visiting Lhasa, Lha-tsiin travels with disciples, saying that Guru Rim-bo-ch’e’s prophecy requires him to open the northern gate of hidden De-mo-jong/Sikhim and develop it religiously.
Lha-tsiin says he must follow Guru Rim-bo-ch’e’s prophecy, open the northern gate of hidden Sikhim, and develop the country religiously.
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The Buddhism of Tibet, or Lamaism INTRODUCTION OF BUDDHISM. 21 / ROYAL PATRONS OF BUDDITISM. 23 / ITS FOUNDER AND HIS SORCERY. 27 / ST. PADMAS SORCERY. 29; lines 1396-1496 confidence: medium
The passage says the Guru’s exact primitive creed is difficult to ascertain because extant works attributed to him were composed centuries later by followers of his twenty-five Tibetan disciples; the Nin-ma-pa are described as his immediate followers.
Padma-sambhava/the Guru is presented as shaping a form of Buddhism that became attractive and popular in Tibet, though the passage also says works attributed to him were later compositions.
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The Buddhism of Tibet, or Lamaism ITS FOUNDER AND HIS SORCERY. 27 / ST. PADMAS SORCERY. 29 / OPPOSED BY INDIGENOUS PRIESTS. 31 / ITS DEVELOPMENT AND SPREAD. 33; lines 1607-1711 confidence: medium
“he is deified and worshipped as the ‘second Buddha,’ and his image under ‘The eight worshipful Forms’ is found in every Tibetan temple of the old sect”
The passage says the unnamed founder is deified, worshipped as the “second Buddha,” and represented through temple images.
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The Buddhism of Tibet, or Lamaism ITS PERSECUTION AND REVIVAL. 35 / UNDER SASKYA HIERARCHY. 37 / UNDER GE-LUG-PA. 39 / ITS PRESENT-DAY DISTRIBUTION. 43; lines 2104-2212 confidence: medium
Lamas and laity of Sikhim and Tibet are said to believe that Padma-sambhava visited Sikhim; he left no converts or buildings, hid many holy books in caves for posterity, and consecrated every sacred spot in Sikhim.
Padma-sambhava, identified as founder of Lamaism, is said to have personally consecrated every sacred spot in Sikhim.
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The Buddhism of Tibet, or Lamaism ITS PRESENT-DAY DISTRIBUTION. 43 / IN SIKHIM., 45 / SOME SIKHIM LAMAS. / IN SIKHTIM. 47; lines 2294-2311 confidence: medium
The passage says the figure was a man of considerable genius, had a lively sense of the picturesque, left his mark on Sikhim, and became a household word there.
Lha-tsiin is described as the de facto founder of Sikhim Lamaism and as a figure who left a lasting mark on Sikhim.
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The Buddhism of Tibet, or Lamaism ITSS FORA IN TIBET. 17 / RISK, DEVELOPMENT, AND SPREAD OF LAMATSM. / INTRODUCTION OF BUDDHISM. 21 / ROYAL PATRONS OF BUDDITISM. 23; lines 1075-1265 confidence: medium
Thi-Sron Detsan is described as son of a Chinese princess, favorably disposed to Buddhism, enthroned at thirteen, and later sending to India for a celebrated Buddhist priest to establish an order in Tibet.
Thi-Sron Detsan sends for a Buddhist priest, is advised to secure Padma-sambhava, and Padma-sambhava comes to Tibet; he is then described as founder of Lamaism and deified.
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The Buddhism of Tibet, or Lamaism ITSS FORA IN TIBET. 17 / RISK, DEVELOPMENT, AND SPREAD OF LAMATSM. / INTRODUCTION OF BUDDHISM. 21 / ROYAL PATRONS OF BUDDITISM. 23; lines 1267-1287 confidence: medium
The Tibetans, described as beset by malignant devils, "warmly welcomed the Guru" as he brought "deliverance from their terrible tormentors."
The Guru is welcomed because he brings deliverance to Tibetans beset by malignant devils.
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The Buddhism of Tibet, or Lamaism IV. TANTRIK WIZARD-PRIESTS, / TREORIK SAIS SP PADILA. 379 / ST. PADMA-SAMBHAT A. 381 / TIBETAN SAINTS. 383; lines 20183-20272 confidence: medium
The Guru catches and binds the yak-form demon with iron-hook, rope, fetter, and bell gestures; the being becomes a young boy in white silk, offers life-essence, and is subjected.
The Guru travels through Tibet, overcomes many demons and local beings, and completes the subjection of malignant devils.
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The Buddhism of Tibet, or Lamaism KAR-GYU-PA SECT. 63 / KATEGTC SECT. 65 / AFFILIATION OF SUB-SECTS OF THE KAR-GYU-PA. / THE KAR-MA-PA. 67; lines 3468-3576 confidence: medium
The Southern Dug-pa prevails in Bhotan under Z’ab-drun Nag-ban-nam-gyal, pupil of Padma dkar-po; he displaces other forms of Nin-ma Lamaism; traditions say St. Padma founded those forms, entered and left Bhotan by named routes, left footprints on a rock, and is associated with a tiger’s den.
St. Padma is reputed to have founded forms of Lamaism in Bhotan, entered and left by named routes, and left footprints on a rock; a tiger’s den is also named.
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The Buddhism of Tibet, or Lamaism OPPOSED BY INDIGENOUS PRIESTS. 31 / ITS DEVELOPMENT AND SPREAD. 33 / ITS PERSECUTION AND REVIVAL. 35 / UNDER SASKYA HIERARCHY. 37; lines 1822-1913 confidence: medium
The Sakya pope and scholars translate the Lamaist canon into Mongolian; Lamaist accounts claim invention of the Mongolian character, while the author says it is modeled on Syrian and notes earlier Syriac and Nestorian missionaries.
Lamaist accounts claim the Sakya pope invented the Mongolian character after his work on the Mongolian canon.
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The Buddhism of Tibet, or Lamaism PRINCE VISVANTARA. 543 / PRINCE VISVANTARA. 547 / PRINCE VISPANTARA. 549 / PRINCE VISVANTARA. 55; lines 29317-29431 confidence: medium
The chief actor says the Lord of the World is afterward Sron-Tsan Gampo; wives and assistants are identified with consorts, Thonimi Sambhota, Manjusri, Vajrapani, Padma-sambhava, and others.
The chief actor identifies the charitable prince and other characters with Sron-Tsan Gampo, introducers of Buddhism, writing, astrology, metaphysics, and Padma-sambhava as founder of Lamaism.
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The Buddhism of Tibet, or Lamaism RISK, DEVELOPMENT, AND SPREAD OF LAMATSM. / INTRODUCTION OF BUDDHISM. 21 / ROYAL PATRONS OF BUDDITISM. 23 / ITS FOUNDER AND HIS SORCERY. 27; lines 1290-1393 confidence: medium
The Guru in 747 A.D. vanquishes the chief devils of the land, sparing most when they consent to defend his religion; he guarantees them worship and feeding for their services.
The Guru is presented as a founder who subdues local supernatural powers, builds the first monastery, and institutes the Lama order with Sinta-rakshita.
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The Buddhism of Tibet, or Lamaism ROYAL PATRONS OF BUDDITISM. 23 / ITS FOUNDER AND HIS SORCERY. 27 / ST. PADMAS SORCERY. 29 / OPPOSED BY INDIGENOUS PRIESTS. 31; lines 1499-1582 confidence: medium
Some alleged devils overcome by the Guru may have been human adversaries; Bon-pa were prohibited from human and other bloody sacrifice, leading to offerings of dough images of men and animals.
The Guru is connected with overcoming devils, founding Lamaism, instructing disciples in exorcistic magic circles, and departing to subdue world-threatening Raksha devils.
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The Buddhism of Tibet, or Lamaism ROYAL PATRONS OF BUDDITISM. 23 / ITS FOUNDER AND HIS SORCERY. 27 / ST. PADMAS SORCERY. 29 / OPPOSED BY INDIGENOUS PRIESTS. 31; lines 1499-1582 confidence: medium
The Guru’s departure from Tibet is described as miraculous; after founding Lamaism securely, he announces his approaching departure to the King for religious triumphs elsewhere.
The Guru announces his departure from Tibet for religious triumphs in other lands and to subdue Raksha devils threatening Jambudvip.
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The Buddhism of Tibet, or Lamaism ROYAL PATRONS OF BUDDITISM. 23 / ITS FOUNDER AND HIS SORCERY. 27 / ST. PADMAS SORCERY. 29 / OPPOSED BY INDIGENOUS PRIESTS. 31; lines 1584-1604 confidence: medium
The Guru, with the king, nobles, and two fairy wives, goes to Gungthang La and gives farewell advice to keep his doctrine and the revelations hidden in caves.
The Guru teaches doctrine before departure and preaches it to Raksha daughters, local folk, and Rakshas after entering demon rulers' bodies.
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The Buddhism of Tibet, or Lamaism ST. PADMAS SORCERY. 29 / OPPOSED BY INDIGENOUS PRIESTS. 31 / ITS DEVELOPMENT AND SPREAD. 33 / ITS PERSECUTION AND REVIVAL. 35; lines 1714-1819 confidence: medium
By the beginning of the eleventh century, Indian and Kashmiri monks again frequent Tibet; in 1038 A.D. Atisa arrives and is introduced as the great reformer of Lamaism.
Atisa arrives from the Indian Buddhist world, is described as the great reformer, starts the Lamaist Reformation, writes treatises, and is linked to later sectarian lineages.
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The Buddhism of Tibet, or Lamaism THE HOUSE-GOD. 373 / BODILY OR PERSONAL GODS. 3795 / THE SAINTS. / IV. TANTRIK WIZARD-PRIESTS,; lines 19921-19955 confidence: medium
Padma-sambhava is named chief of these Indian priests and founder of Lamaism; other named priests include Savari, Saraha, Matsyodara, Lalita-vajra, Krishnecarin or Kalacarita, Telopa or Tila, and Naro.
Padma-sambhava is identified as founder of Lamaism, chief of the priests, deified, and more actively worshipped than the others.
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The Buddhism of Tibet, or Lamaism THE SAINTS. / IV. TANTRIK WIZARD-PRIESTS, / TREORIK SAIS SP PADILA. 379 / ST. PADMA-SAMBHAT A. 381; lines 20071-20180 confidence: high
He travels to the Shitani cemetery, dwells among the dead as a cemetery ascetic, seeks communion with gods and demons, and subjugates many.
Padma-sambhava subjugates demons and local deities; Dsa-mun promises to become a guardian of Lamaism, and other hostile beings offer life-essence and come under control.
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The Buddhism of Tibet, or Lamaism TREORIK SAIS SP PADILA. 379 / ST. PADMA-SAMBHAT A. 381 / TIBETAN SAINTS. 383 / DEMONIFIED PRIESTS. 3; lines 20303-20434 confidence: medium
T’an-ton rGyal-po is a popular saint and engineer whose image is found in Lamaist temples and who is celebrated for building eight iron-chain suspension bridges over the Yaru Tsan-po.
T’an-ton rGyal-po is a popular saint and engineer credited with building eight iron-chain suspension bridges over the Yaru Tsan-po.
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The Buddhism of Tibet, or Lamaism UNDER GE-LUG-PA. 39 / ITS PRESENT-DAY DISTRIBUTION. 43 / IN SIKHIM., 45 / SOME SIKHIM LAMAS.; lines 2228-2291 confidence: medium
St. Padma is said to return to Tibet by Je-lep pass, rest on Ku-phu, and create Tuko La by tearing rock to crush an obnoxious demon.
St. Padma is said to create Tuko La by tearing up rock to crush an obnoxious demon.
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The Tibetan Book of the Dead THE MANUSCRIPT 69 / THE MANUSCRIPT 71 / THE MANUSCRIPT 73 / XIV. THE ORIGIN OF THE BARDO THODOL; lines 4235-4305 confidence: high
Rigzin of Karma Ling-pa is held to be an emanation or incarnation of Padma Sambhava, who is called the Founder of Lamaism.
Padma Sambhava is invited to exorcize demons at Samye; demons opposing Buddhism are believed to cause earthquakes that disrupt monastery construction; after he drives them out, the earthquakes cease and the monastery is completed.
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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: medium
Satellite continents resemble their attached continent and are half its size; Ngadyabling, a satellite of Jambuling, is the Rakshasa world where Padma Sambhava is believed to teach goodness and salvation and to be king.
Padma Sambhava is said to have gone to the Rakshasa world to teach goodness and salvation and to be there as king.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country BLUEBEARD. / CINDERELLA. / THE DRAGON-SLAYER. / THE ENVIOUS SISTERS.; lines 9368-9411 confidence: medium
The iron bed floats to an island; the child has grown into a young man by seven weeks, breaks the bed apart, receives a house-building hatchet and ant-transforming wand from an old man, and builds and populates a city.
An old man gives the prince a hatchet that builds houses and a wand that transforms ants into men; the prince builds and populates a city.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country CANTO I / THE MARRIAGES OF SALME AND LINDA / CANTO II / THE DEATH OF KALEV; lines 1366-1490 confidence: high
The infant screams for a month, then bursts his swaddling-clothes, smashes the cradle, and begins creeping about the floor.
The child screams for a month, breaks his swaddling-clothes, smashes the cradle, and later plays with huge rocks and sends them far out to sea.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country CANTO II / THE DEATH OF KALEV / CANTO III / THE FATE OF LINDA; lines 1492-1600 confidence: medium
The youngest son watches a storm from a cliff; the Thunder-God rides a sky chariot and throws lightning at demons who hide in the sea until the hero drags them out and the bolts destroy them.
The youngest son pulls the demons from the water and exposes them to the Thunder-God's bolts.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country CANTO IX / RUMOURS OF WAR / CANTO X / THE HEROES AND THE WATER-DEMON; lines 2441-2549 confidence: medium
Kalevide wanders through Esthonia to the swamp of Kikerpärä, where two demon brothers fight over possession; he asks the son of Alev to measure the swamp fairly.
Kalevide is asked to settle a dispute over the swamp, and his companion begins measuring and managing the watercourse.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country CANTO IX / RUMOURS OF WAR / CANTO X / THE HEROES AND THE WATER-DEMON; lines 2551-2616 confidence: medium
The Kalevide remembers a debt to the Finnish smith for his sword, sends his cousin with goods, rests under a tree, plans town improvements and fortifications for wartime safety, pulls the boy from his pocket, orders him to wait for messengers, and proceeds toward Lake Peipus.
The Kalevide thinks about the safety of the people during war and plans to fortify and improve towns.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country CANTO V / THE KALEVIDE AND THE FINNISH SORCERER / CANTO VI / THE KALEVIDE AND THE SWORD-SMITHS; lines 2035-2092 confidence: medium
The oak's wood is used for a bridge to Finland and Esthonia, large ships, merchant-vessels, towns, rowing-boats, children's boats, shelters for vulnerable people, and a small room for the minstrel.
After the giant oak is cut down, its wood is used for a bridge, ships, towns, boats, shelters, and the minstrel's room.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country CANTO VII / THE RETURN OF THE KALEVIDE / CANTO VIII / THE CONTEST AND PARTING OF THE BROTHERS; lines 2256-2368 confidence: high
The new king ploughs and defends the country, stocks it with vegetation, unyokes his exhausted white horse, sleeps across hill and plain, and his sweat becomes a healing spring.
The new king’s duty is both agricultural and defensive; he ploughs with sword by his side and stocks the country with corn, grass, trees, and berries.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country CANTO VIII / THE CONTEST AND PARTING OF THE BROTHERS / CANTO IX / RUMOURS OF WAR; lines 2370-2439 confidence: medium
After the first report Kalevide tries to sleep, but a second messenger appears: a venerable old man with a white beard who salutes the king, apologizes, and reminds him through verse that monarchs, rulers, heroes, and Kalevide bear heavy duties.
The old man says rulers and heroes bear heavy duties, and Kalevide states that he will not avoid toil and will do his best for his people.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country CANTO X / THE HEROES AND THE WATER-DEMON / CANTO XI / THE LOSS OF THE SWORD; lines 2618-2719 confidence: medium
At dawn Kalevide goes toward Lake Peipus, clears and levels the country, finds no boat, and wades into a lake too wide to see the opposite shore; fish flee before him.
Kalevide wades through a lake too wide to see across, ignores a storm, and carries heavy planks intended to build a refuge for his people.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country CANTO X / THE HEROES AND THE WATER-DEMON / CANTO XI / THE LOSS OF THE SWORD; lines 2721-2781 confidence: medium
In the thicket he finds a frightened ordinary-sized man asking protection; the Kalevide lifts him by the hair and drops him into his wallet, where he falls to the bread and herrings at the bottom.
The Kalevide responds to the frightened man’s plea for protection by taking him into his wallet rather than leaving him exposed.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country CANTO XIV / THE PALACE OF SARVIK / CANTO XV / THE MARRIAGE OF THE SISTERS; lines 3332-3418 confidence: medium
Kalevide meets a stranger who proves to be the son of Olev, the great master-builder; the task of building cities and fortifications is entrusted to him.
The son of Olev, linked to the great master-builder, is entrusted with building cities and fortifications.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country CANTO XIX / THE LAST FEAST OF THE HEROES / CANTO XX / ARMAGEDDON; lines 3941-4044 confidence: medium
Kalevide takes spear and sword, mounts his war-horse, orders Alevide to be shield-bearer, blows his horn, and people flock to the king while women lament departing male kin and lovers.
Kalevide blows a horn heard across Esthonia, gathers the people to the sacred oak-forest of Taara, and leads them into battle.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country CANTO XIX / THE LAST FEAST OF THE HEROES / CANTO XX / ARMAGEDDON; lines 4047-4139 confidence: medium
Armed men find Kalevide's hermitage; he notices one attacker's drawn sword in the water's reflection, then seizes three foes and drives them into the ground.
Kalevide drives armed foes into the ground and uses an uprooted fir-tree baited with a dead mare as fishing tackle.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country CANTO XV / THE MARRIAGE OF THE SISTERS / CANTO XVI / THE VOYAGE OF THE KALEVIDE; lines 3420-3522 confidence: high
Kalevide orders Olev to fell the great oak planted by their parents and use its trunk, crown, branches, splinters, chips, and remainder for vessels, boats, towns, fortresses, and houses.
The great parental oak, impervious to heavenly and weather forces, is designated for conversion into ships, boats, towns, fortresses, and houses.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country CANTO XVI / THE VOYAGE OF THE KALEVIDE / CANTO XVII / THE HEROES AND THE DWARF; lines 3613-3707 confidence: medium
Olev builds a fortified city around Kalev's burial mound; the Kalevide names it Lindanisa in memory of his mother; Alevide and Sulevide are also credited with founding fortified cities.
The passage links a fortified city, Kalev's burial mound, the Kalevide's naming act, and other fortified cities founded by companion heroes.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country CANTO XVI / THE VOYAGE OF THE KALEVIDE / CANTO XVII / THE HEROES AND THE DWARF; lines 3613-3707 confidence: medium
The Kalevide and his three friends fight the enemy; the Kalevide slaughters many, but during pursuit his horse loses footing in a bog and is engulfed in the morass.
The Kalevide wins a great battle and pursues fugitives, but the pursuit stops because his horse is engulfed in a morass.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country CANTO XVI / THE VOYAGE OF THE KALEVIDE / CANTO XVII / THE HEROES AND THE DWARF; lines 3613-3707 confidence: high
After the battle the Kalevide recalls his troops, divides booty, sends news of victory, and travels with three friends across plains, swamps, and primeval forests, making a pathway for others.
After victory, the Kalevide and his three friends set out across plains, swamps, and primeval forests, making a pathway for others as they advance.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country FOLK-TALES IN PROSE / BALLADS AND OTHER SHORT POEMS / PASTOR HURT'S COLLECTIONS / MYTHOLOGY; lines 854-891 confidence: high
Kalevipoeg is compared to Arthur, Olger, Barbarossa, and Tell as remaining in enchanted bondage until he will restore the ancient glories of his country.
Kalevipoeg remains in enchanted bondage until a future day when he will restore the ancient glories of his country.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country PASTOR HURT'S COLLECTIONS / MYTHOLOGY / PART I / THE HERO OF ESTHONIA; lines 893-1033 confidence: high
The Kalevipoeg is called the national epic of Esthonia and is said to contain the "adventures of a mythical hero of gigantic size" who ruled the country.
The hero is described as a gigantic mythical ruler and is shown ploughing land, planning fortified towns, fetching timber, and overcoming supernatural opponents.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country PREFACE / W.F. KIRBY. / INTRODUCTION / ESTHONIA; lines 335-443 confidence: medium
Northern Livonia and Oesel are treated as part of the country in popular literature; the provinces are listed; Lake Peipus/Pskov is described; the son of Kalev is said to wade across the lake to fetch timber, with storm-water only to his girdle.
The son of Kalev is called a hero and is said to wade across the great Lake Peipus to fetch timber, with the water only reaching his girdle even during a storm.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE FISHERMAN AND HIS WIFE. / HOW THE SEA BECAME SALT. / THE TWO BROTHERS AND THE FROST. / THE SONG-GOD'S DEPARTURE.; lines 10700-10790 confidence: high
All living beings gather around Vanemuine on the Hill of Taara; each receives language from what it can retain of his song. Ema and the forest trees choose garment- or robe-sounds as their language.
Vanemuine's song becomes the source of the different languages or sounds of living beings, and humans learn all notes and understanding from it.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE GALLOWS-DWARFS. / THE TREASURE AT KERTELL. / THE GOLDEN SNAKES. / THE NOCTURNAL CHURCH-GOERS.; lines 14086-14168 confidence: medium
The young man cannot mount the heavy iron horse as directed; a raven advises him to mount it and push himself along by setting the spear against the ground, which he does successfully.
The young man defeats the Northern Frog by following raven advice, using the iron horse and spear to fix its jaws, and killing it with a ring-lifted stone; neighboring kings later thank him for ridding the world of its worst enemy.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE HERO OF ESTHONIA / THE KALEVIPOEG / CANTO I / THE MARRIAGES OF SALME AND LINDA; lines 1099-1237 confidence: high
Near Taara’s sacred oak forest, three sons go forth: one to Russia, one to Lapland, and Kalev to Esthonia on an eagle.
Kalev, called father of heroes, is carried by an eagle to Viru and founds a kingdom by Jumala’s ordering.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE MAGIC EGG. / EMMU LAKE AND VIRTS LAKE. / THE BLACK POOL. / THE MOON-PAINTER.; lines 12185-12283 confidence: medium
The Creator notices the lack of light and orders Ilmarine to make it light on earth by night as well as by day; Ilmarine goes to his forge, where he had already forged the firmament.
Ilmarine uses a forge to make the moon and stars, producing a beneficial order for the earth and humans.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE RICH BROTHER AND THE POOR ONE. / THE ORIGIN OF THE SWALLOW. / THE SPIDER AND THE HORNET. / THE OFFICIOUS FLIES.; lines 15406-15704 confidence: medium
Entries state that the Finnish sorcerer encounters Kalevide and is slain by Kalevide.
The passage identifies Kalevipoeg as the hero of Esthonia and indexes the Finnish sorcerer as slain by Kalevide.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE RICH BROTHER AND THE POOR ONE. / THE ORIGIN OF THE SWALLOW. / THE SPIDER AND THE HORNET. / THE OFFICIOUS FLIES.; lines 15706-15993 confidence: medium
“Ilmarine or Ilmarinen, the Vulcan of Esthonia and Finland”
Ilmarine or Ilmarinen is glossed as the Vulcan of Esthonia and Finland.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE RICH BROTHER AND THE POOR ONE. / THE ORIGIN OF THE SWALLOW. / THE SPIDER AND THE HORNET. / THE OFFICIOUS FLIES.; lines 15995-16197 confidence: high
The Kalevala entry identifies Lönnrot's title, summarizes the epic as beginning with creation myths and the birth of Väinämöinen, then Aino's wooing, conflicts with Louhi, a Nativity story, and Väinämöinen's departure.
The passage says the Kalevala begins with creation myths and the birth of Väinämöinen, explicitly called a culture-hero.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE RICH BROTHER AND THE POOR ONE. / THE ORIGIN OF THE SWALLOW. / THE SPIDER AND THE HORNET. / THE OFFICIOUS FLIES.; lines 16486-16740 confidence: medium
Olevide meets the Kalevide, builds ships, builds Lindanisa, and is appointed successor to the throne.
Olevide is connected with building ships, building Lindanisa, and being appointed successor to the throne.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE RICH BROTHER AND THE POOR ONE. / THE ORIGIN OF THE SWALLOW. / THE SPIDER AND THE HORNET. / THE OFFICIOUS FLIES.; lines 17000-17240 confidence: high
Väinämöinen is described as a patriarch and culture-hero, principal character in the Kalevala, identical with Estonian Vanemuine; Vanemuine is listed as God of Music among Estonians and identical with Väinämöinen.
The index calls Väinämöinen a patriarch and culture-hero, principal character in the Kalevala, and identifies him with Estonian Vanemuine, who is called God of Music.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE ROYAL HERD-BOY. / TIIDU THE FLUTE-PLAYER. / THE LUCKY EGG. / FOOTNOTES:; lines 8099-8241 confidence: high
Väinämöinen is described as a Kalevala culture-hero and father of his people; Vanemuine is described as an Estonian demi-god and patron/inventor of music and the harp.
The note explicitly says Väinämöinen is represented in the Kalevala as a culture-hero and father of his people.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE ROYAL HERD-BOY. / TIIDU THE FLUTE-PLAYER. / THE LUCKY EGG. / FOOTNOTES:; lines 8099-8241 confidence: medium
Väinämöinen is described as a Kalevala culture-hero and father of his people; Vanemuine is described as an Estonian demi-god and patron/inventor of music and the harp.
Vanemuine is described as a demi-god and as inventor and patron of music and the harp.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE STEPMOTHER. / THE FISHERMAN AND HIS WIFE. / HOW THE SEA BECAME SALT. / THE TWO BROTHERS AND THE FROST.; lines 10636-10698 confidence: high
Vanemuine is identified with Väinämöinen in the Kalevala, described as a culture-hero, sometimes credited with creation rather than Ilmatar, and characterized as a great musician and godlike figure in Estonian tales.
The passage explicitly describes Väinämöinen as a culture-hero and a great musician.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE STEPMOTHER. / THE FISHERMAN AND HIS WIFE. / HOW THE SEA BECAME SALT. / THE TWO BROTHERS AND THE FROST.; lines 10636-10698 confidence: medium
Vanemuine is identified with Väinämöinen in the Kalevala, described as a culture-hero, sometimes credited with creation rather than Ilmatar, and characterized as a great musician and godlike figure in Estonian tales.
The passage states that creation is ascribed to Väinämöinen in some Finnish materials and not to his mother Ilmatar.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE TWO BROTHERS AND THE FROST. / THE SONG-GOD'S DEPARTURE. / JUTTA. / THE TWELVE DAUGHTERS.; lines 10992-11059 confidence: medium
In the summarized tale 'The Four Gifts of the Water-Sprite,' four boys playing by Lake Peipus receive a boat, hammer, ploughshare, and little book from a water-spirit appearing as an old grey-haired man; they later become a fisherman, smith, farmer, and great king.
A water-spirit gives four boys a boat, hammer, ploughshare, and book; the boys later become fisherman, smith, farmer, and king.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country W.F. KIRBY. / INTRODUCTION / ESTHONIA / THE KALEVIPOEG; lines 503-613 confidence: medium
In 1838 an Estonian learned society began collecting popular literature; Fählmann collected fragments about the mythical hero of Esthonia, the son of Kalev, and Kreutzwald later completed the design for publication.
The passage identifies the Kalevipoeg as the mythical hero of Esthonia and as the giant-hero whose life and adventures form the poem’s subject.
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mongol
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Gessar Khan CAPTIVITY / HE RESTORED PEACE TO KEEME-KHAN AND / AO WM / IV. THE VALLEY OF PLEASANT WINDS; lines 2581-2714 confidence: medium
The people of Tibet are freed from disease and pestilence; Gessar rises restored and tells Rogmo that he will go to the Valley of Pleasant Winds to see Aralgo, ordering his brown wonder-steed saddled.
Gessar is associated with relief from disease and with lawgiving; before leaving, he instructs ministers to administer his law and chieftains to ready their weapons.
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Gessar Khan CONTENTS / VII. OF THE TREACHERY OF THE VILE CHOTONG, WHEREBY THE / CAPTIVITY / HE RESTORED PEACE TO KEEME-KHAN AND; lines 1625-1740 confidence: high
No minister can name a comforter; a meddlesome bald smith overhears and tells his wife that only all-healing Gessar Khan, lord of the ten regions and Buddha's messenger, can solace Keeme Khan.
The smith declares that only all-healing Gessar Khan, lord of the ten regions and Buddha's messenger, can solace Keeme Khan, and he is sent to bring Gessar from a far country.
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Gessar Khan Gessar Khan / FOREWORD / IDA ZEITLIN. / CONTENTS; lines 104-176 confidence: medium
Contents title: Gessar Khan journeys to China, restores peace to Keeme Khan’s troubled kingdom, and is aided by a baldheaded smith.
Gessar journeys to China, restores peace to Keeme Khan’s troubled kingdom, and is aided by a baldheaded smith.
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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 takes nets, journeys to the golden ridge guarded by sons of men, and is welcomed as one who will deliver them from bondage.
The sons of men rejoice because Gessar has come to deliver them from bondage.
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Gessar Khan IDA ZEITLIN. / CONTENTS / VII. OF THE TREACHERY OF THE VILE CHOTONG, WHEREBY THE / CAPTIVITY; lines 1429-1544 confidence: high
The warrior identifies himself as Gessar Khan, son of heaven, sent by almighty Buddha to be lord, to uproot tenfold evil, and to restore gladness; he says he has lived among them in Yoro’s guise for fifteen years.
Gessar Khan states that Buddha sent him to uproot tenfold evil and restore gladness to human hearts.
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Gessar Khan IDA ZEITLIN. / CONTENTS / VII. OF THE TREACHERY OF THE VILE CHOTONG, WHEREBY THE / CAPTIVITY; lines 1547-1623 confidence: high
Gessar recounts deeds: driving the seven alwins beneath the sea, seizing Chotong’s soul, defeating Lady Rogmo’s warriors and archers, receiving a sky-returning arrow adorned with birds, winning a race on a stunted foal, slaying the Wild Boar, and taking golden feathers from the Garuda Bird; he calls these signs and portents of being marked by the gods.
Gessar contrasts his unimpressive outward appearance with a catalogue of extraordinary feats that he calls wondrous signs and portents.
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Gessar Khan IDA ZEITLIN. / CONTENTS / VII. OF THE TREACHERY OF THE VILE CHOTONG, WHEREBY THE / CAPTIVITY; lines 1547-1623 confidence: high
Gessar addresses princes, tribesmen, beggars, and men of earth; he calls himself light, food, and scourge, names the sword of righteousness and balm of peace, and proclaims himself lama of lamas, prince of warriors, and all-conquering, all-healing Gessar Khan.
Gessar calls himself the lama of lamas come to judge, prince of warriors, and the all-conquering, all-healing Gessar Khan.
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Gessar Khan IDA ZEITLIN. / CONTENTS / VII. OF THE TREACHERY OF THE VILE CHOTONG, WHEREBY THE / CAPTIVITY; lines 179-371 confidence: high
Buddha tells Kormuzda to return to Sumeru and later “let one of thy three sons descend in mortal guise to rule the earth” so evil may be destroyed and gladness restored.
The passage predicts an evil day marked by fraternal violence, animal predation, blood-stained land and rivers, and the loss of peace; a divine son is to restore gladness by ruling earth.
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Gessar Khan IDA ZEITLIN. / CONTENTS / VII. OF THE TREACHERY OF THE VILE CHOTONG, WHEREBY THE / CAPTIVITY; lines 374-530 confidence: high
Ameen, the first-born, says the task exceeds his strength and that men would mock Kormuzda if his son proved weak.
A heavenly assembly debates who should descend; Tagus, Kormuzda’s youngest son, is praised as the worthy one and accepts the task.
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Gessar Khan IDA ZEITLIN. / CONTENTS / VII. OF THE TREACHERY OF THE VILE CHOTONG, WHEREBY THE / CAPTIVITY; lines 374-530 confidence: high
Tagus asks for Kormuzda’s jeweled armor, sun-and-moon helmet, lightning-sword, ebon bow, and thirty silver arrows notched in turquoise; Kormuzda grants them.
Tagus requests and receives jeweled armor, a sun-and-moon helmet, lightning-sword, bow and arrows, guardian dakeeni, thirty lesser gods, and a wonder-steed before descending.
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Gessar Khan IDA ZEITLIN. / CONTENTS / VII. OF THE TREACHERY OF THE VILE CHOTONG, WHEREBY THE / CAPTIVITY; lines 533-676 confidence: medium
The son speaks in a tiger’s voice and explains that his bodily signs reveal power against shimnus, foresight, warning to foes, punishment of enemies of the gods, crushing unrighteousness, exalting Buddha’s law, and swallowing evil.
The newborn declares that his features signify detection of shimnu mischief, punishment of enemies of the gods, crushing unrighteousness, exaltation of Buddha’s law, and swallowing evil.
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Gessar Khan IDA ZEITLIN. / CONTENTS / VII. OF THE TREACHERY OF THE VILE CHOTONG, WHEREBY THE / CAPTIVITY; lines 679-814 confidence: high
Shikeer offers to go with Yoro for death or life; Yoro embraces him and says, "I am Gessar Khan, the son of heaven, sent by Buddha to uproot the tenfold evil," then tells Shikeer to stay and guard Sanglun.
Yoro tells Shikeer privately that he is Gessar Khan, son of heaven, sent by Buddha to uproot evil and restore gladness, while also saying he may reveal himself to no one else until after his fifteenth year.
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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
Yoro asks the wise lama for permission to compete, saying he is unseemly but strong; the lama warns him, then lets him go and invokes Buddha as his shield.
Yoro says he is unseemly but strong, enters where others failed, defeats the warriors, and is hailed as defender of Tibet's valor.
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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
The restored heroes kneel, kiss Gessar's robe, praise him as son of heaven and lord, recount the enemy's dawn attack, and say Buddha has restored them.
After overcoming evil and restoring gladness, Gessar is depicted as son of heaven enthroned with righteousness and peace, ruling his people like sun and mountain.
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Gessar Khan VII. OF THE TREACHERY OF THE VILE CHOTONG, WHEREBY THE / CAPTIVITY / HE RESTORED PEACE TO KEEME-KHAN AND / AO WM; lines 1998-2148 confidence: medium
A crimson parrot alights on Gessar’s hand; he ties a thousand-fathom silken thread to its leg and commands it to tell Shikeer, the thirty heroes, and three hundred chieftains that their lord has been slain and that they should ravage the Khan’s realm.
The passage says Buddha sent Gessar to uproot evil and bring peace, and later says the people rejoice because Gessar has healed Keeme Khan’s spirit.
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Sagas from the Far East CONCLUSION OF THE ADVENTURES OF THE WELL-AND-WISE-WALKING KHAN. / THE BOY-KING. / THE FALSE FRIEND (1) / THE PRETENDED SON.; lines 7523-7643 confidence: high
He sends all hundred victims home, tells Galischa he will curb the Schimnus, and has four hundred vessels of strong brandy set out.
The Schimnus habitually devour victims; Vikramâditja sends the victims home and destroys the Schimnus.
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Sagas from the Far East HOW NARAN GEREL SWORE FALSELY AND YET TOLD THE TRUTH. / NOTES. / PREFACE. / DEDICATION.; lines 9009-9098 confidence: medium
The passage says Crishna's attributes and substitution for Vishnu have Christian analogies; Weber is summarized as saying travelling Brahmans brought back teaching on Supreme God and Christ, and Devaki is linked to Virgin Mary and Virgin and Child comparison.
Crishna is described as a sage or hero receiving divine honours, with earlier legends emphasizing warrior and heroic character and a cult image bearing gold armour.
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Sagas from the Far East HOW NARAN GEREL SWORE FALSELY AND YET TOLD THE TRUTH. / NOTES. / PREFACE. / DEDICATION.; lines 9100-9189 confidence: high
The Samanaer teaches Buddhist doctrine and reports Buddha's prophecy of a future great teacher from Southern India who will renew the face of the earth; Nâgârg'una believes and fulfills it.
Buddha is said to have prophesied a great teacher from Southern India who would renew the face of the earth, and Nâgârg'una is told he is destined to accomplish it.
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Sagas from the Far East NOTES. / PREFACE. / DEDICATION. / TALE I.; lines 9581-9622 confidence: medium
Erlik-Khan is identified as the Tibetan name of Jama; Jama is Judge of the Dead and ruler of the departed, son of Vivasvat/the Sun; Manu is another son and source of social and royal order.
Manu is described as founder of social life and source of all kingly dynasties.
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Sagas from the Far East Sagas from the Far East / MDCCCLXXIII. / PREFACE.; lines 287-378 confidence: high
Some tales are described as dealing with deeds of heroes, the struggle of good with evil, self-sacrifice, devotion to an exalted cause, and a Christian model of service and ransom.
The passage says some tales deal with heroes and the grand lesson of vigorous struggle of good with evil.
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Sagas from the Far East TALE I. / THE WOMAN WHO SOUGHT HER HUSBAND IN THE PALACE OF ERLIK KHAN. / TALE II. / THE GOLD-SPITTING PRINCE.; lines 909-1019 confidence: medium
A far-off Khan's country has a pool near the chief river source inhabited by two Serpent-gods who command the water, can stop fertility-giving overflow, and demand a yearly full-grown male tribute; the lot falls on the Khan, and his son offers to go instead.
The travellers kill the water-controlling serpents, and the companion states that they have restored the due course of the water to their native country.
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Sagas from the Far East TALE II. / THE GOLD-SPITTING PRINCE. / TALE III. / HOW THE SCHIMNU-KHAN WAS SLAIN.; lines 1610-1725 confidence: medium
Massang follows the maiden over plains, forests, river sources, and snow-clad mountains to the dwelling of the gods; Churmusta says Massang will witness and then join the fight with the black Schimnu.
Churmusta tells Massang he will first witness the fight with the black Schimnu and then take part in it.
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Sagas from the Far East TALE III. / TALE IV. / TALE V. / TALE VI.; lines 9958-9989 confidence: high
Tâlânka and Tâladhvaga are titles of Krishna when carrying a palm-tree banner, in memory of a legend making him discoverer of the use of cocoa-nut palm fruit.
Krishna kills Dhênuka and the herd; afterward all people have free use of the trees, and the note says the legend makes Krishna discoverer of the means of utilizing cocoa-nut fruit.
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Sagas from the Far East TALE XIX. / TALE XX. / TALE XXI. / TALE XXII.; lines 10831-10921 confidence: high
The note says stories of heroes encountering huge malevolent serpents or crocodiles passed into European mythology as dragons or monsters, such as Grendel in Beowulf, while some stories preserve actual serpents.
The passage describes heroes encountering huge malevolent serpents or crocodiles, later represented in Europe as dragons or monsters, and also mentions local dragon-slaying heroes.
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Sagas from the Far East TALE XX. / TALE XXI. / TALE XXII. / TALE XXIII.; lines 10991-11105 confidence: medium
Gesser Khan is called the great hero of Mongolian tales and also the mighty destroyer of the root of the seven evils in the seven places of the earth.
Gesser Khan is called the great hero of Mongolian tales and the destroyer of the root of seven evils in seven places of the earth.
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Sagas from the Far East TALE XXII. / THE WHITE SERPENT-KING. / TALE XXIII. / WHAT BECAME OF THE RED-COLOURED DOG.; lines 5994-6081 confidence: medium
The eldest son is spiritual ruler of all India, translates all sacred books into a thousand languages in one night, and erects a hundred thousand sacred temples in another night.
The four sons are assigned distinct domains: spiritual rule and sacred translation/building, Mongol martial archery, army-raising battle leadership, and talismanic treasure rule.
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Sagas from the Far East THE WHITE SERPENT-KING. / TALE XXIII. / WHAT BECAME OF THE RED-COLOURED DOG. / CONCLUSION OF THE ADVENTURES OF THE WELL-AND-WISE-WALKING KHAN.; lines 6348-6436 confidence: high
Vasu's canal construction is mythologized: Kolahola the mountain-god loves Shirktimati the stream-goddess, blocks her course with a mountain, and Vasu frees her by striking the mountain with his foot.
Vasu's canal construction is mythologized as rescuing an imprisoned stream-goddess by striking the obstructing mountain.
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Sagas from the Far East THE WHITE SERPENT-KING. / TALE XXIII. / WHAT BECAME OF THE RED-COLOURED DOG. / CONCLUSION OF THE ADVENTURES OF THE WELL-AND-WISE-WALKING KHAN.; lines 6438-6507 confidence: medium
"a hero delivering his people from an oppressor"
The narrator states that the Vetâla imagery can be read as a hero delivering his people from an oppressor.
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Sagas from the Far East THE WHITE SERPENT-KING. / TALE XXIII. / WHAT BECAME OF THE RED-COLOURED DOG. / CONCLUSION OF THE ADVENTURES OF THE WELL-AND-WISE-WALKING KHAN.; lines 6509-6592 confidence: medium
Vikramâditja is described as a warrior and deliverer, patron of science and art, promoter of architecture and letters, and host of poets and learned men.
Vikramâditja is described as deliverer, patron of arts and sciences, protector of learned figures, and authority in taste.
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Sagas from the Far East THE WHITE SERPENT-KING. / TALE XXIII. / WHAT BECAME OF THE RED-COLOURED DOG. / CONCLUSION OF THE ADVENTURES OF THE WELL-AND-WISE-WALKING KHAN.; lines 6509-6592 confidence: high
The passage reports a fabled promise by Vishnu and Shiva that Vikramâditja would return to earth in later times to deliver his people, and compares this with Mongol expectations about Ghengis Khan and Timour and European traditions about Arthur, Charlemagne, and Frederick Barbarossa.
Vishnu and Shiva are said to promise that Vikramâditja will come back to earth in later times to deliver his people from oppression.
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The Mongols - A History CHAPTER VIII / DEATH AND BURIAL OF THE CONQUEROR / CHAPTER IX / CHAPTER X; lines 8428-8516 confidence: medium
Kurguz protects Persian lives and property from Mongol officers, reduces harassment by warriors, is feared and respected, and raises Tus from ruins.
Kurguz protects Persian lives and property, restrains military abuse, restores Tus, and is feared and respected.
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The Mongols - A History KUBILAI KHAN DESTROYS THE SUNG DYNASTY / CHAPTER XVIII / KUBILAI'S ACTIVITY IN CHINA AND WAR WITH KAIDU / CHAPTER XIX; lines 17401-17485 confidence: medium
Chu yuan chang appears as destined to destroy Mongol rule and found the Ming dynasty; he is a Buddhist priest who casts off his habit to become a warrior under Ko tse ling, gains supporters, and is welcomed at Tai ping as a saviour.
Chu yuan chang is described as a Buddhist priest who cast off his habit to become a warrior, gained supporters through success and moderation, was met as a saviour, and is identified as future founder of the Ming dynasty.
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The Mongols - A History The Mongols - A History / CHAPTER I / CLASSIFICATION, MYTH AND REALITY; lines 160-249 confidence: medium
Temudjin is described as emerging in the harsh mountain country, embodying and intensifying the qualities of his race, and placing the Mongols on the world stage with all-conquering success.
Temudjin is described as summing up and intensifying the ideas and spirit of his people and placing the Mongols on the world stage with all-conquering power.
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The Mongols - A History The Mongols - A History / CHAPTER I / CLASSIFICATION, MYTH AND REALITY; lines 433-552 confidence: medium
Nachin raises and trains his nephew; Kaidu becomes chief over two Mongol groups; the Jelairs are crushed and enslaved by Kaidu and Nachin; Nachin acquires cattle and lays the foundation of Mongol dominion.
Nachin is described as saving the small family remnant, preserving Kaidu, acting without seeking power, and laying the foundation of Mongol dominion.
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Tongan Myths and Tales A TRIP TO PULOTU111 / LUPEOLOVALU 113 / THE BEAUTIFUL GIRLS OF TONGOLELEKA114 / HOW TWO KINDS OF YAMS WERE BROUGHT FROM SAMOA118; lines 9918-9996 confidence: high
Fehuluni and the attendants take down the son’s body, cover it, place it in their fishing canoe, and Fehuluni swallows the two yams; on the return route, incidents explain the names Fakaamumei, Muikuku, and Ufimoufi.
Fehuluni, a goddess, brings two yam varieties from Samoa to Tonga by swallowing them; they are later planted and supplied to the Tui Tonga.
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Tongan Myths and Tales CONTENTS / INTRODUCTION / COSMOGONY / EXPLOITS OF THE MAUI; lines 1086-1294 confidence: high
The poem says the sky's boundary was a teve plant and that Maui pushed up the sky with a stick so people could walk upright.
The passage repeatedly describes a Maui figure raising a low sky, with variants assigning the action to Maui generally, Maui Kisikisi, or Maui Motua.
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Tongan Myths and Tales CONTENTS / INTRODUCTION / COSMOGONY / EXPLOITS OF THE MAUI; lines 1086-1294 confidence: medium
The prose account says Maui Motua, Maui Kisikisi, Maui Atalanga, and another unnamed Maui came from Pulotu; they brought fire because there was no fire on earth, and it smouldered in Maui Motua's loincloth.
The prose account says the Maui figures bring fire from Pulotu to a fireless earth, and Maui Kisikisi takes a smouldering cloth piece and sends the fire into trees.
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Tongan Myths and Tales CONTENTS / INTRODUCTION / COSMOGONY / EXPLOITS OF THE MAUI; lines 1086-1294 confidence: medium
The poem says Maui was able to lift the eel from the hole of the cave in Kulukave.
The poem praises Maui through a sequence of feats involving an eel, cave, earth-shaking, sea-urchin, koka tree, and fowl.
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Tongan Myths and Tales CONTENTS / INTRODUCTION / COSMOGONY / EXPLOITS OF THE MAUI; lines 1086-1294 confidence: medium
The poem says Maui threw stones at a fowl fleeing from Eua, that the fowl was wounded at Toloa, and that calling 'Fowl' makes half of the wave foam.
Moli's version explains the black sky through Maui's dirty oven stick, and the poem associates the wounded fowl with foaming waves when called.
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Tongan Myths and Tales FASIAPULE34 / TUITATUI, HIS SISTER, AND HIS SONS38 / THE ORIGIN OF THE NAME TUITATUI 39 / TUITATUI AND THE MAIDEN40; lines 2433-2596 confidence: medium
Tuitatui's works include the terraced stone tomb at Heketa, the resting stone, and the terraced stone tomb of Moungalafa; four of his children are buried there.
Tuitatui and later Uanga with his younger brothers are credited with tombs, the Haamonga, and related works.
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Tongan Myths and Tales HINA AND SINILAU123 / SINILAU AT THE ISLE OF SWEET BLOSSOMS124 / SINILAU AND THE ALBINOS125 / SINILAU AND THE ORIGIN OF WESTERN POLYNESIAN KINGS127; lines 10643-10731 confidence: medium
During a big famine in Samoa, men from the sky bring taro, bananas, and other foods to earth.
During famine, men from the sky bring taro, bananas, and other food to earth.
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Tongan Myths and Tales HINA AND THE ORIGIN OF SHARKS121 / HINA AND HER BROTHER122 / HINA AND SINILAU123 / SINILAU AT THE ISLE OF SWEET BLOSSOMS124; lines 10485-10566 confidence: medium
Sinilau's two sisters hear the noise, learn about Sinilau's children, and order all boats into the water to fetch Sinilau and his wife; the couple embarks for Hikuleo's land.
After the family is brought to Hikuleo's land, one of Sinilau's sons is made king and the people's former customs are abolished.
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Tongan Myths and Tales LUPEOLOVALU 113 / THE BEAUTIFUL GIRLS OF TONGOLELEKA114 / HOW TWO KINDS OF YAMS WERE BROUGHT FROM SAMOA118 / STORIES OF HINA AND SINILAU; lines 9999-10134 confidence: medium
The eel foretells storm and overflowing waters, says only Hina's house will stand, tells her to cut off and bury his head, protect the plant that grows there, and later drink and eat the coconut fruit, make oil from old nuts, and plant many nuts; Hina obeys, and coconuts begin to grow in Tonga.
The eel tells Hina how to pierce, drink, eat, make oil from, and plant the coconut, and the variant concludes that this is how coconuts began to grow in Tonga.
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Tongan Myths and Tales OF TUI AFITU62 / TALES ABOUT THE TUI KANOKUPOLU / TUUTANGA AND KINIKINILAU55 / TALES ABOUT LOAU AND THE ORIGIN OF KAVA; lines 3692-3800 confidence: medium
Fefafa and Fevanga take the plants to Loau; he laughs, identifies the kava with the child of Fevanga and Fefafa, and requests coconut fiber, a bowl, a master of ceremonies, banana leaves as cup or receiver, and someone for the bowl to be turned to.
Loau recognizes the plants and specifies strainers, bowl, cup, master of ceremonies, and recipient for kava preparation.
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Tongan Myths and Tales SINILAU AND THE ALBINOS125 / SINILAU AND THE ORIGIN OF WESTERN POLYNESIAN KINGS127 / TALES ABOUT PASIKOLE, THE SAMOAN / MISCELLANEOUS STORIES; lines 11144-11228 confidence: medium
The fort’s wooden wall was water-tight, kept out the water, and after many hours of downpour the fort floated.
The story explains the worldwide presence of carpenters through the rain-driven floating fort and their scattering.
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Tongan Myths and Tales SISIMATAILAA, THE SON OF THE SUN AT FELEMEA98 / TOKEFAUMOETONGA, THE SON OF THE SUN AT KELEFESIA97 / STORIES ABOUT MUNI / PUNGAIX)TOHOA AND MUNIMATAHAE100; lines 6709-6992 confidence: high
Pungalotohoa proposes a throwing contest; he throws and breaks trees, but Munimatamahae throws farther, breaking coconuts and other trees, and Pungalotohoa is outdone.
Muni defeats Pungalotohoa in throwing and boxing, after which Pungalotohoa gives him Tonga, wives, and chiefship.
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Tongan Myths and Tales SISIMATAILAA, THE SON OF THE SUN AT FELEMEA98 / TOKEFAUMOETONGA, THE SON OF THE SUN AT KELEFESIA97 / STORIES ABOUT MUNI / PUNGAIX)TOHOA AND MUNIMATAHAE100; lines 6709-6992 confidence: medium
Muni builds a large house, brings his father from the bush to live there, and gathers the remaining bush people in the cave where Pungalotohoa used to kill and roast people; he conquered and loved the people.
The song calls Muni a conqueror of exceptional wisdom, and he builds a canoe-house in one day by breaking and uprooting trees; the prose also has him build a house and gather the people.
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Tongan Myths and Tales SISIMATAILAA, THE SON OF THE SUN92 / SISIMATAILAA, THE SON OF THE SUN AT FELEMEA98 / TOKEFAUMOETONGA, THE SON OF THE SUN AT KELEFESIA97 / STORIES ABOUT MUNI; lines 6267-6368 confidence: medium
Most versions omit Muni's Fiji sequel. One says he travels to Fiji, wrestles Hetoa, and is killed. A fuller variant says people in Fiji are harassed by a part-man, part-god being in a cave in a great cliff; Muni and the demon wrestle until both fall into the cave dead.
Fiji variants describe a cave-dwelling part-man part-god enemy or a cave dog that frightens or harasses the people and is confronted by Muni.
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Tongan Myths and Tales SISIMATAILAA, THE SON OF THE SUN92 / SISIMATAILAA, THE SON OF THE SUN AT FELEMEA98 / TOKEFAUMOETONGA, THE SON OF THE SUN AT KELEFESIA97 / STORIES ABOUT MUNI; lines 6267-6368 confidence: medium
Moungatonga's version makes Muni victorious and adds a doomed daughter of the King of Fiji to be fed to a great dog; the editor says this resembles the Maui story, suggests European influence, and notes that the incident is absent from other versions consulted.
The dog eats a man each day, the king of Fiji's daughter is next to be taken to it, and Muni tells her not to go because he will go instead.
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Tongan Myths and Tales SISIMATAILAA, THE SON OF THE SUN92 / SISIMATAILAA, THE SON OF THE SUN AT FELEMEA98 / TOKEFAUMOETONGA, THE SON OF THE SUN AT KELEFESIA97 / STORIES ABOUT MUNI; lines 6267-6368 confidence: medium
Muni tells the doomed girl not to go, goes to the dog's cave himself, seizes the rushing dog by the throat, chokes it to death, and the towns in Fiji celebrate their deliverance.
Muni kills the dog by choking it, after which all the towns in Fiji celebrate being delivered from their troubles.
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Tongan Myths and Tales STORIES ABOUT MUNI / PUNGAIX)TOHOA AND MUNIMATAHAE100 / KOE EAKAMATALA / THE EXPLANATION; lines 7030-7187 confidence: medium
Muni grows strong and self-willed; the islanders envy him and impose a canoe-house task on his adoptive household, but Muni tears down full-grown trees, pulls up the koka tree, and completes it.
Muni completes the canoe-house work by uprooting trees, saves himself by bailing a double boat with single scoops, and creates the deep Telio hole with one shove.
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Tongan Myths and Tales STORIES ABOUT VISITS TO PULOTU, THE LAND OE THE / DEPARTED / THE ORIGIN OF THE DEITY FEHULUNI108 / THE BOAT THAT WENT TO PULOTW09; lines 8882-9202 confidence: high
Faimalie stole the yam and fish, gave birth to the yam in the bush at Koloi/Haamotuku, the yam was called kahokaho and fit for chiefs, and certain yams and fish are traced to what she brought from Pulotu; taro is associated with Lohi.
Faimalie is said to steal the yam and fish, and the passage connects particular yams and fish to what she brought from Pulotu.
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Tongan Myths and Tales STORIES OF FISH GODS / TUI TOFUA59 / TUI TOFUA AND VEHIVEHI62 / WHY MOUNGAONE PEOPLE NEED NOT FEAR SHARKS64; lines 4282-4327 confidence: medium
Fakapatu says Taufatahi is lord of the fishes and must give Moungaone people "perfect immunity from the bites of fishes" from Tofua to Fiji and Samoa; Taufatahi agrees, and Fakapatu exits his stomach.
Fakapatu's victory over Taufatahi results in a benefit for the people of Moungaone.
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Tongan Myths and Tales TALES ABOUT LOAU AND THE ORIGIN OF KAVA / THE ORIGIN OF KAVA56 / STORIES OF FISH GODS / TUI TOFUA59; lines 3973-4082 confidence: medium
The variant repeats Tui Tofua’s parentage, first-born companions, and sika play near Vakafuhu’s enclosure. The concubines break his spear and make improper remarks; Vakafuhu rebukes him, and Tui Tofua leaves to build the first tongiaki vessel.
The variant says Tui Tofua built a tongiaki and that it was the first one.
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Tongan Myths and Tales TALES ABOUT THE TUI KANOKUPOLU / TUUTANGA AND KINIKINILAU55 / TALES ABOUT LOAU AND THE ORIGIN OF KAVA / THE ORIGIN OF KAVA56; lines 3803-3917 confidence: medium
Loau names the kava of Fevanga and Fefafa, and the passage describes the kava bowl, coconut husks, toua chewing, mixing and serving, and sugar cane as relish.
Loau names the kava and the account describes ceremonial roles, bowl orientation, toua participation, chewing, mixing, serving, and sugar cane as relish.
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Tongan Myths and Tales THE ORIGIN OF THE DEITY FEHULUNI108 / THE BOAT THAT WENT TO PULOTW09 / THE EXPLANATION / A TRIP TO PULOTU111; lines 9425-9569 confidence: high
The tale is introduced as about the origin of the yam; Haelefeke, Faimalie, and Fakafuumaka journey to Pulotu unto Hikuleo and hide when Hikuleo is absent.
The tale explicitly says it concerns the yam’s origin and ends with Faimalie bringing a yam from Pulotu to earth and planting it as the ancestor of present yams.
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Tongan Myths and Tales THE TENTH TUI TONGA, MOMO, AND THE CHIEF LOAU32 / THE ELEVENTH TUI TONGA, TUITATUI, AND HIS HALF BROTHER, / FASIAPULE34 / TUITATUI, HIS SISTER, AND HIS SONS38; lines 2375-2418 confidence: medium
Tuitatui is introduced as Tui Tonga; Latutama is his sister and female Tui Tonga; Tuitatui has a lofted house at Heketa, the earlier Tui Tonga residence.
The passage attributes Haamonga-a-Maui, a malae, a sika course, and large houses or lofts to Tuitatui, a named Tui Tonga.
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Tongan Myths and Tales Tongan Myths and Tales / CONTENTS / INTRODUCTION / COSMOGONY; lines 698-795 confidence: medium
Some accounts distinguish islands fished up by the Maui from volcanic or other lands not fished up; the latter were thrown down from heaven and called land-stones of Hikuleo, maker of uneven, earthquake-prone lands full of holes and pits.
The Maui are credited in some accounts with fishing up islands, and a brief variant describes a land-fishing expedition and first land hauled up.
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Tongan Myths and Tales Tongan Myths and Tales / CONTENTS / INTRODUCTION / COSMOGONY; lines 798-942 confidence: high
Laufakanaa comes down from the sky with a fishing net, uses it at Ata, and the net type used by the land’s inhabitants and on the Tui Tonga’s fishing day is said to originate from it.
Laufakanaa descends from the sky and introduces a fishing net and useful food plants to Ata.
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Tongan Myths and Tales Tongan Myths and Tales / CONTENTS / INTRODUCTION / COSMOGONY; lines 798-942 confidence: medium
A cited account of Maui’s land-fishing mentions mountains on Ata: Maui leaps ashore, stamps on a highest mountain, and four of seven hills crumble down into valleys.
The cited accounts describe Maui hauling land from the sea and stamping or treading mountains and hills down into valleys or plains.
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Tongan Myths and Tales Tongan Myths and Tales / CONTENTS / INTRODUCTION; lines 529-622 confidence: high
Maui adventures are localized in Vavau and Tongatabu; cycles are linked to Koloa and Eua; Mariner says Tangaloa drew the Tonga islands from the deep to the surface of the waters.
The passage associates Tangaloa and Maui with drawing, hauling, or fishing islands from deep water to the surface.
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Tongan Myths and Tales Tongan Myths and Tales / CONTENTS / INTRODUCTION; lines 529-622 confidence: medium
In Haapai, Muni largely fills Maui’s place, Son of the Sun stories are peculiar to Haapai, and mythological/place-name evidence suggests Haapai’s ancient aloofness.
Muni is said to fill Maui’s place in Haapai and to have exploits that resemble Maui’s.
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Tongan Myths and Tales Tongan Myths and Tales / CONTENTS / INTRODUCTION; lines 624-695 confidence: medium
In Fison’s version, the hero is Matandua rather than Muni Matamahae; his youth is on Ono in Fiji, his parents are Tongan, his foster parents Fijian, and he later goes to Tongatabu to deliver his people from a cannibal giant, aided by his dead mother’s spirit.
Matandua goes to Tongatabu after reaching maturity and delivers his people from a cannibal giant.
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Tongan Myths and Tales Tongan Myths and Tales / CONTENTS; lines 67-318 confidence: medium
Entries include Tongan mythology and the origin of the Tongans, Cosmogony, and Exploits of the Maui.
The contents include a section titled Exploits of the Maui.
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Tongan Myths and Tales TUITATUI, LEKAPAI AND SANGONE43 / THE THIRTEENTH TUI TONGA, THE DUMMY OF TOU WOOD 44 / THE TWENTIETH TUI TONGA, TATAFUEIKIMEIMUA / NGANATATAFU BRINGS THE BONITO TO HAANO 45; lines 2907-3065 confidence: medium
Two bonitos follow the departing vessel; near Ofolanga, Tatafumeimua orders Nganatatafu and the Fijian attendant to swim to Haano, the fish go with them, the attendant dies near shore, and the place is called Maukuomate; the bonito beach is called Aleipata, a name from Samoa.
The narrative explains how bonito came to Haano, why a place is called Maukuomate, why the bonito beach is called Aleipata, and how the fish are looked after and apportioned.
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Tongan Myths and Tales TUITATUI, LEKAPAI AND SANGONE43 / THE THIRTEENTH TUI TONGA, THE DUMMY OF TOU WOOD 44 / THE TWENTIETH TUI TONGA, TATAFUEIKIMEIMUA / NGANATATAFU BRINGS THE BONITO TO HAANO 45; lines 3067-3172 confidence: high
The Samoans welcome the Tui Tonga and his attendants, bring kava, and catch bonitos for them to eat; the passage says the bonito was then unknown in Tonga.
The passage states that bonito was unknown in Tonga, has Hina give a live bonito to Nganatatafu to take to Haano, and explains that bonitos now come close to Haano once a year.
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Tongan Myths and Tales WHY MOUNGAONE PEOPLE NEED NOT FEAR SHARKS64 / THE ORIGIN OF THE FISH GOD SEKETOA65 / HOW THE AVA FISH WAS BROUGHT TO NOMUKA 66 / HOW THE AVA FISH WAS BROUGHT TO NOMUKA67; lines 4388-4536 confidence: medium
Nomuka lagoon contains ava; Nomu and Iki bring the fish from Samoa in a large wooden bowl, try Vavau and Nomukeiki, and finally place them in Nomuka, where they multiply; place names are explained.
The variants explain how ava fish came from Samoa or from an earlier location to Nomukeiki and Nomuka through the actions of Nomu and Iki and, in one version, Heimoana.
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egyptian
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Egyptian Ideas of the Future Life CHAPTER I. / THE BELIEF IN GOD ALMIGHTY. / CHAPTER II. / OSIRIS THE GOD OF THE RESURRECTION.; lines 1232-1305 confidence: high
Osiris becomes king, civilizes Egyptians through agriculture, laws, and worship, travels widely, and persuades through hymns, songs, and music; Greeks identify him with Dionysius or Bacchus on this basis.
Osiris is described as a king who transforms life, teaches cultivation, gives laws, instructs worship, and extends his discipline abroad through persuasion.
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Legends of the Gods: The Egyptian Texts, edited with Translations I.--INCANTATIONS AGAINST REPTILES AND NOXIOUS CREATURES IN GENERAL. / ANOTHER CHAPTER. / II.--THE NARRATIVE OF ISIS. / THE HISTORY OF ISIS AND OSIRIS,; lines 5523-5629 confidence: high
Osiris becomes king of Egypt and civilizes his countrymen by teaching cultivation, improvement of fruits, laws, and reverence and worship of the gods.
Osiris teaches cultivation, laws, and worship, and travels the world persuading people with hymns, songs, and musical instruments rather than arms.
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Legends of the Gods: The Egyptian Texts, edited with Translations IX. THE LEGEND OF ISIS AND OSIRIS ACCORDING TO CLASSICAL WRITERS / LIST OF PLATES AND ILLUSTRATIONS ON OR FOLLOWING PAGE: / INTRODUCTION / THE LEGEND OF THE GOD NEB-ER-TCHER, AND THE HISTORY OF CREATION.; lines 397-458 confidence: medium
Keb and Nut produce five gods; Osiris-Isis and Set-Nephthys marry before birth and produce sons; Osiris is identified as Ausares, essence of primeval matter, and as ancestral benefactor and saviour.
Osiris is described as an ancestral spirit, benefactor of mankind while on earth, and saviour of souls while in heaven.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I HORUS OF BEHUTET / HORUS OF BEHUTET / O J.I / HORUS OF BEHUTET 477; lines 22976-23071 confidence: medium
Horus takes position in the boat of Ra; Thoth declares Horus's name and Behutet as the city of Horus; Ra takes pleasure in the blood shed by his son and likens it to grapes.
Thoth's and Ra's statements explain the names of Horus, Behutet, the temple Pleasant Life, the boat Great Protector, and the later existence of the blacksmiths at Edfu.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I HORUS OF BEHUTET 479 / HORUS OF BEHUTET 481 / HORUS OF BEHUTET 483 / HORUS OF BEHUTET 485; lines 23317-23396 confidence: medium
The mesniti are identified as blacksmiths who smelted iron and forged weapons; their mesnet or mesnit was a workshop or foundry, later a temple chamber, and Heru-Behutet's metal statue emerged from it as from the sky-place of the Sun-god.
The blacksmiths are said to have smelted iron, forged weapons, brought metalworking and brick-making, established sanctuaries, and later become deified with their leader.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I SEKHET-MEHENET 515 / SEKHET, BAST, PAKHT 517 / SEKHET-BAST-RA 519 / FORMS OF NEFER-TEM 521; lines 24897-25009 confidence: medium
I-em-hetep's name means "He who cometh in peace"; he brought healing to mankind, is shown bald and seated with an open papyrus roll, and is a god of study, learning, and medicine.
I-em-hetep is said to bring the art of healing to mankind and to be a god of study, learning, and medicine.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I SEKHET-MEHENET 515 / SEKHET, BAST, PAKHT 517 / SEKHET-BAST-RA 519 / FORMS OF NEFER-TEM 521; lines 25011-25060 confidence: medium
The author says I-em-hetep was probably originally a skilled medicine man who introduced elementary medicine and was connected with preserving dead bodies by drugs, spices, and linen bandages.
The passage treats I-em-hetep and Heru-tata-f as great learned men who became mythical beings, and presents I-em-hetep as possibly a deified physician who introduced medical knowledge.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II ANGELS OF THOTH 119 / OR ELYSIAN FIELDS / THE MATERIAL HEAVEN 121 / OSIRIS AS WATER-GOD 123; lines 6470-6554 confidence: high
Osiris becomes king of Egypt, teaches husbandry, establishes laws, makes people worship the gods, goes to instruct other nations, and Isis rules Egypt during his absence.
Osiris as king teaches husbandry, establishes laws, institutes worship, and instructs other nations.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II NAMES OF OSIRIS / Q III / CHAPTER XI / ISIS AND OSIRIS 187; lines 10903-10985 confidence: high
Osiris becomes king of Egypt, civilizes people by teaching cultivation, law, and worship, and travels abroad persuading people without arms through hymns, songs, and instruments; Greeks identify him with Dionysos or Bacchus.
Osiris as king teaches agriculture, law, and worship, and extends discipline abroad by persuasive speech, hymns, songs, and music.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II NAMES OF OSIRIS / Q III / CHAPTER XI / ISIS AND OSIRIS 187; lines 10903-10985 confidence: high
Osiris becomes king of Egypt, civilizes people by teaching cultivation, law, and worship, and travels abroad persuading people without arms through hymns, songs, and instruments; Greeks identify him with Dionysos or Bacchus.
Osiris travels through the world and induces peoples to accept his discipline without arms, using reason expressed through hymns, songs, and instruments.
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The Literature of the Ancient Egyptians STELE ON WHICH IS CUT THE SPEECH OF AMEN-RA 107 / STELE ON WHICH IS CUT THE AUTOBIOGRAPHY OF THAIEMHETEP 150 / THE LITERATURE OF THE ANCIENT EGYPTIANS / CHAPTER I; lines 384-471 confidence: medium
Palette inscriptions may contain “prayers to the gods for funerary offerings, or invocations to Thoth, the inventor of the art of writing.”
The passage states that palette inscriptions may invoke Thoth and identifies him as inventor of the art of writing.
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The Religions of Ancient Egypt and Babylonia CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS.; lines 10663-10761 confidence: high
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 described as a culture-god who taught humans the elements of civilization and wrote books for their instruction.
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The Religions of Ancient Egypt and Babylonia CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS.; lines 11316-11398 confidence: medium
The passage contrasts the moon-god legend with the Epic of Gilgames, describes Gilgames as a hero rather than a god, compares the epic with Greek heroic tales and the Trojan War, and says it became a treasure-house of Babylonian mythology.
Gilgames is described as a hero rather than a god, living in a period when gods visibly took part in human affairs.
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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: high
Gilgames' solar role is said to be secondary; he is originally a man created by Aruru, the 'Hêraklês of Babylonia,' an embodiment of strength who saves his country and destroys monsters, and may have been a historical figure later mythologized.
Gilgames is described as saving his country from foes, destroying monstrous beasts, and later slaying Khumbaba with Ea-bani.
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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 6942-7034 confidence: high
Eridu is the seat of Ea, the Chaldaean god of culture; Ea’s home is in the deep waters of the Persian Gulf, and he teaches civilization, laws, moral code, and healing spells.
Ea is located in the deep waters of the Persian Gulf and teaches civilization, laws, moral code, healing spells, and the arts of life; a myth has him rise from the Gulf each morning bringing culture.
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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 7125-7209 confidence: medium
The Sumerians are said to have been first in the land and responsible for draining marshes, cultivating soil, building temples and cities, developing writing into cuneiform, and spreading language, script, literature, theology, and divine names.
The Sumerians are collectively credited with foundational acts of civilization: draining marshes, cultivating soil, building temples and cities, developing writing, and spreading culture and theology.
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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 7884-7976 confidence: high
Berossos reports that culture and later organized religion came from abroad; Oannes or Ea rose from the Persian Gulf waters, taught arts of life and temple-founding, and had his home in the deep.
Oannes or Ea rises from the Persian Gulf waters, teaches the arts of life and temple-founding, and is associated with sacred books.
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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 7884-7976 confidence: medium
Berossos reports that culture and later organized religion came from abroad; Oannes or Ea rose from the Persian Gulf waters, taught arts of life and temple-founding, and had his home in the deep.
The passage interprets the legend as showing that Babylonian culture came from the seacoast, across the sea, and through intercourse with other lands.
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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 7978-8065 confidence: high
Ea is described as lord of the deep; Dam-kina as mistress of the land; Aṡari as “the prince who does good to man” who brought knowledge and healing to humans created by Ea.
Aṡari is described as doing good to man and bringing knowledge and healing to humans created by Ea.
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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 8067-8147 confidence: high
Ea, the god of culture, is also creator of mankind; he brings civilization from beneath the waves to beings made by his hands, with water and earth both involved in their formation.
Ea is explicitly called the god of culture, creator of mankind, bringer of civilization from beneath the waves, and later recipient of wisdom from the primordial deep.
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The Religions of Ancient Egypt and Babylonia CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS.; lines 8597-8681 confidence: high
The passage describes Osiris as Un-nefer, “the good being,” and Asari as “the good heifer” and “the prince who does good to men”; Asari conveys Ea's teaching, heals diseases by his father's spells, and “raised the dead to life.”
Asari and Osiris are both described as good deities who benefit or civilise humans; Osiris instructs in arts of life and Asari conveys Ea's teaching.
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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 9500-9577 confidence: medium
The Borsippa god had once been independent and supreme, addressed as maker of the universe and irrigator of fields, and credited with cuneiform writing's origin.
The passage attributes cuneiform writing, the first book, instruction in culture, libraries, schools, scribes, and learned inspiration to Nebo.
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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
Ea is author of Babylonian writing and civilization; Aṡari is Ea’s son, interpreter, benefactor of man, and raiser of the dead; Eridu’s theology concerns the living; Ea is creator and instructor, giver of spells and remedies, while En-lil appears as destroyer of mankind.
Ea is described as author of writing and civilization, creator and instructor of humans, and giver of spells and remedies that heal sickness and ward off 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 9834-9916 confidence: medium
Sayce interprets Tiamât's chaos as a relic of Nippur cosmology modified by Eridu ideas; the Tiamât-Merodach struggle harmonizes the conceptions, and Ea replaces the spirit of destruction or dragon of darkness.
The passage states that creator Ea, called the culture-god, takes the place of the spirit of destruction or dragon of darkness.
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The Religions of Ancient Egypt and Babylonia PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS. / INDEX. / FOOTNOTES; lines 14848-14958 confidence: medium
Memphis is glossed as 'the good place' and compared with Eridu, glossed as 'good city'; Ea is described as culture-god, creator, and god of Eridu.
Ea is identified as culture-god and creator and as god of Eridu, whose name is compared with Memphis by meaning.
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The Religions of Ancient Egypt and Babylonia PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS. / INDEX. / FOOTNOTES; lines 16033-16148 confidence: medium
An inscription says the walls of Erech were built in old times by the deified Gilgames and later restored by Abil-ili.
An inscription says the walls of Erech were built in old times by the deified Gilgames.
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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 2075-2147 confidence: medium
Later texts call the followers of Horus predecessors of Menes and the First Dynasty; a Dendera inscription says a temple plan was drawn in their time.
The followers of Horus are described as predecessors of early dynastic Egypt, linked with sanctuary foundation, smithcraft, iron weapons, and the conquest of Egypt under Horus.
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The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 2331-2415 confidence: medium
The passage argues that primeval watery chaos was natural in Babylonia, with Persian Gulf waters, Ea of the deep, and destructive waves, but not in Egypt, where the Nile is regular and beneficent; it concludes that some connection between Heliopolitan and Babylonian cosmology must have existed.
Ea, ruler of the deep, is said to have arisen from the Persian Gulf bringing elements of culture.
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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 3568-3633 confidence: high
Thoth/Deḥuti is god of Hermopolis, associated with the male moon, the dice legend for five intercalary days, lunar gods Aah and Khonsu, time-measurement, inventions, magic formulae, Pharaoh Thamos, writing, books, education, and Egyptian culture.
Thoth is called the Egyptian culture-god and is credited with time-measurement, arts, sciences, writing, books, and education; the passage also compares him with Ea and Asari as transmitters of wisdom and laws.
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The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 4102-4185 confidence: high
Osiris is a beneficent Egyptian Pharaoh and culture-bringer, son of the sun-god, brother and husband of Isis, brother of Set, and claimed father of Anubis.
Osiris devotes his life to doing good, introducing art and culture, and transforming savages into civilized people.
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The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 4350-4437 confidence: high
Mr. Ball is cited for the claim that Sumerian Asari has the same name and ideographic writing as Osiris; Asari is Merodach, titled the god who does good to man, and the name is said to mean the mighty one.
Asari communicates lessons in culture and the art of healing, gives formulas against sickness or evil, and is titled the god who does good to man; Osiris is also said to do good in Egyptian legend.
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The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 6390-6470 confidence: medium
Babylonian temples contained symbolic “seas” across which divine images were carried in ships at festivals; the Persian Gulf/deep is described as cradle, mother of all things, origin of gods, and home of Ea.
Ea is called the culture-god of the deep, and the passage refers to a culture-god rising with the gifts of civilisation.
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nahua maya inca
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The Myths of Mexico & Peru BIBLIOGRAPHY / INDEX AND GLOSSARY / NOTE ON THE PRONUNCIATION OF THE MEXICAN, MAYAN, AND PERUVIAN LANGUAGES / INDEX AND GLOSSARY; lines 11050-11295 confidence: medium
The passage states that gods are connected with war and food-supply, that Nahua food and rain deities are conceived with limited productivity, and that American myth is rich in hero-gods.
The passage states that American myth is rich in hero-gods.
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The Myths of Mexico & Peru BIBLIOGRAPHY / INDEX AND GLOSSARY / NOTE ON THE PRONUNCIATION OF THE MEXICAN, MAYAN, AND PERUVIAN LANGUAGES / INDEX AND GLOSSARY; lines 11503-11713 confidence: medium
Itzamna is a Maya moon-god, father of gods and men, tutelar of the west, founder of Itzamal, probably God D, and also called Kab-ul, the Miraculous Hand.
Manco Ccapac is described as sent to instruct primitive Peruvians, and Itzamna is listed as founder of Itzamal.
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The Myths of Mexico & Peru BIBLIOGRAPHY / INDEX AND GLOSSARY / NOTE ON THE PRONUNCIATION OF THE MEXICAN, MAYAN, AND PERUVIAN LANGUAGES / INDEX AND GLOSSARY; lines 11909-12095 confidence: medium
Pacari Tampu, House of the Dawn, is described as the origin place of four brothers and sisters who initiated worship systems and civilised Peru.
Four brothers and sisters originate at Pacari Tampu and initiate worship systems while civilising Peru.
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The Myths of Mexico & Peru BIBLIOGRAPHY / INDEX AND GLOSSARY / NOTE ON THE PRONUNCIATION OF THE MEXICAN, MAYAN, AND PERUVIAN LANGUAGES / INDEX AND GLOSSARY; lines 12097-12292 confidence: medium
Quetzalcoatl is glossed as Feathered Serpent or Feathered Staff, the Kukulcan of the Maya, and a god of sun, wind, and thunder common to Mexican and Maya mythologies.
Quetzalcoatl is glossed as Feathered Serpent or Feathered Staff, common to Mexican and Maya mythologies, and the entry includes possible culture-hero origin and liberator status.
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The Myths of Mexico & Peru BIBLIOGRAPHY / INDEX AND GLOSSARY / NOTE ON THE PRONUNCIATION OF THE MEXICAN, MAYAN, AND PERUVIAN LANGUAGES / INDEX AND GLOSSARY; lines 12505-12706 confidence: high
Tiahuanaco is listed as a prehistoric Andean city with a great doorway and links to Manco Ccapac, Inca creation myth, and the legend of Thonapa the Civiliser.
Thonapa is explicitly connected with the legend of Thonapa the Civiliser.
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The Myths of Mexico & Peru BIBLIOGRAPHY / INDEX AND GLOSSARY / NOTE ON THE PRONUNCIATION OF THE MEXICAN, MAYAN, AND PERUVIAN LANGUAGES / INDEX AND GLOSSARY; lines 12505-12706 confidence: high
Tohil is described as a form of Quetzalcoatl who guides the Kiche-Maya to their first city, is assigned to Balam-Quitze, gives fire to the Kiche, and is turned into stone.
Tohil guides the Kiche-Maya to their first city and gives fire to the Kiche.
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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 2473-2557 confidence: medium
Huitzilopochtli is called war-god of the Aztecs and is said to have led them from the north to the site of Mexico; Mexico's name is linked to his title Mexitli, glossed as “Hare of the Aloes.”
The passage says Huitzilopochtli led the Aztecs from their northern home to the site of Mexico, and connects the city's name to one of his titles.
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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 2654-2749 confidence: medium
Quetzalcoatl is described as probably pre-Nahua, somewhat alien to the Aztecs, worshipped strongly in Cholula, Father of the Toltecs, son of Iztacmixcohuatl, Feathered Serpent or Staff, ruler of Tollan, and promoter of the arts.
Quetzalcoatl rules Tollan and advances his people by encouraging cultivated and liberal arts.
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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 2751-2836 confidence: high
Quetzalcoatl is interpreted as the Man of the Sun who leaves his abode to teach early civilizing arts, completes his mission, and is later displaced by invading-race deities.
Quetzalcoatl is described as Man of the Sun who teaches arts representing the first steps in civilisation; Kanikilak is also described as spreading civilizing arts.
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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 3703-3803 confidence: medium
Opochtli is sacred to fishers and bird-catchers; Aztec marsh-dwellers depended on fish and birds.
Opochtli is patron of fishers and bird-catchers and is credited with inventing key tools for fishing and bird-catching.
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The Myths of Mexico & Peru CHAPTER I: THE CIVILISATION OF MEXICO / CHAPTER II: MEXICAN MYTHOLOGY / CHAPTER III: MYTHS AND LEGENDS OF THE ANCIENT MEXICANS / CHAPTER IV: THE MAYA RACE AND MYTHOLOGY; lines 4751-4849 confidence: medium
“We find the various city-sites founded by divine beings”; Kukulcan is named as first king of Mayapan and Itzamna as founder of Itzamal.
The passage reports traditions in which city-sites are founded by divine beings, naming Kukulcan as first king of Mayapan and Itzamna as founder of Itzamal.
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The Myths of Mexico & Peru CHAPTER I: THE CIVILISATION OF MEXICO / CHAPTER II: MEXICAN MYTHOLOGY / CHAPTER III: MYTHS AND LEGENDS OF THE ANCIENT MEXICANS / CHAPTER IV: THE MAYA RACE AND MYTHOLOGY; lines 5367-5476 confidence: high
The sun is called the great deity in Maya religion; origin myths are described as purely solar, and culture-bringing hero-gods have an eastern origin because the sun comes from the east.
The passage says hero-gods from the east bring culture and enlightenment, naming Votan and Kabil as solar civilising men, with Kabil initiating writing and architecture.
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The Myths of Mexico & Peru CHAPTER I: THE CIVILISATION OF MEXICO / CHAPTER II: MEXICAN MYTHOLOGY / CHAPTER III: MYTHS AND LEGENDS OF THE ANCIENT MEXICANS / CHAPTER IV: THE MAYA RACE AND MYTHOLOGY; lines 5478-5579 confidence: high
God B 'walks the waters, wields fiery torches, and seats himself on the cruciform tree of the four winds'; he is also described as planting maize, carrying tools, journeying, and being Kukulcan or Quetzalcoatl.
God B is explicitly called a culture-god or hero and is shown planting maize, carrying tools, and journeying.
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The Myths of Mexico & Peru CHAPTER I: THE CIVILISATION OF MEXICO / CHAPTER II: MEXICAN MYTHOLOGY / CHAPTER III: MYTHS AND LEGENDS OF THE ANCIENT MEXICANS / CHAPTER IV: THE MAYA RACE AND MYTHOLOGY; lines 5920-6034 confidence: high
Itzamna's chief temple stood on a lofty pyramid with four roads to Tabasco, Guatemala, Chiapas, and Cozumel. The halt, maimed, blind, and dead were brought for succour and resurrection through Kab-ul, the Miraculous Hand. Spaniards found the Maya cross at Cozumel and interpreted it through a St. Thomas tradition.
Itzamna is called the legendary founder of the Maya Empire.
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The Myths of Mexico & Peru CHAPTER II: MEXICAN MYTHOLOGY / CHAPTER III: MYTHS AND LEGENDS OF THE ANCIENT MEXICANS / CHAPTER IV: THE MAYA RACE AND MYTHOLOGY / CHAPTER V: MYTHS OF THE MAYA; lines 7454-7584 confidence: medium
Hun-Apu and Xbalanque are identified as hero-gods with demi-god-like attributes; Hun-Apu means "Master" or "Magician," and Xbalanque means "Little Tiger."
Hun-Apu and Xbalanque are called hero-gods and are said to have demi-god-like attributes.
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The Myths of Mexico & Peru CHAPTER II: MEXICAN MYTHOLOGY / CHAPTER III: MYTHS AND LEGENDS OF THE ANCIENT MEXICANS / CHAPTER IV: THE MAYA RACE AND MYTHOLOGY / CHAPTER V: MYTHS OF THE MAYA; lines 7454-7584 confidence: low
Le Plongeon's Queen Móo theory is reported: a hall at Chichen-Itza was built by Queen Móo, a Maya princess who, after her brother-husband's tragic fate and Atlantis's sinking, fled to Egypt and founded ancient Egyptian civilization.
In Le Plongeon's reported theory, Queen Móo leaves after catastrophe and flees to Egypt, where she founds ancient Egyptian civilization.
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The Myths of Mexico & Peru CHAPTER III: MYTHS AND LEGENDS OF THE ANCIENT MEXICANS / CHAPTER IV: THE MAYA RACE AND MYTHOLOGY / CHAPTER V: MYTHS OF THE MAYA / CHAPTER VI: THE CIVILISATION OF OLD PERU; lines 8035-8109 confidence: high
Manco Ccapac is called the Peruvian counterpart of Quetzalcoatl and a son of the sun; the Life-giver sends Manco and his sister-wife Mama Oullo Huaca to earth to instruct peoples in civilised life.
Manco Ccapac and Mama Oullo Huaca are sent from the divine realm to instruct peoples in civilised arts, including agriculture, weaving, and spinning.
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The Myths of Mexico & Peru CHAPTER III: MYTHS AND LEGENDS OF THE ANCIENT MEXICANS / CHAPTER IV: THE MAYA RACE AND MYTHOLOGY / CHAPTER V: MYTHS OF THE MAYA / CHAPTER VI: THE CIVILISATION OF OLD PERU; lines 8623-8713 confidence: high
"When the aborigines were in a condition of barbarism Bochica taught them and civilised them."
Bochica is said to have taught and civilised the aborigines when they were in barbarism.
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The Myths of Mexico & Peru CHAPTER III: MYTHS AND LEGENDS OF THE ANCIENT MEXICANS / CHAPTER IV: THE MAYA RACE AND MYTHOLOGY / CHAPTER V: MYTHS OF THE MAYA / CHAPTER VI: THE CIVILISATION OF OLD PERU; lines 9003-9096 confidence: medium
Pachacutic is described as a warrior and wise ruler; he built the Temple of the Sun at Cuzco, set apart five hundred maidens for service of the god, and instituted Ccapac-cocha sacrifices to the sun-god.
Pachacutic is credited with temple building, census practices, agricultural and labor regulation, calendrical naming, solstice markers, warrior order, and all law and order in Peruvian social economy.
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The Myths of Mexico & Peru CHAPTER IV: THE MAYA RACE AND MYTHOLOGY / CHAPTER V: MYTHS OF THE MAYA / CHAPTER VI: THE CIVILISATION OF OLD PERU / CHAPTER VII: THE MYTHOLOGY OF PERU; lines 10019-10080 confidence: high
Thonapa is introduced as a divine personage, hero-god, or civilising agent like Quetzalcoatl who preaches in villages beginning in Colla-suya.
Thonapa is described as a divine hero-god or civilising agent who travels through regions preaching and later disappears after his labours.
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The Myths of Mexico & Peru CHAPTER IV: THE MAYA RACE AND MYTHOLOGY / CHAPTER V: MYTHS OF THE MAYA / CHAPTER VI: THE CIVILISATION OF OLD PERU / CHAPTER VII: THE MYTHOLOGY OF PERU; lines 10082-10151 confidence: medium
At the sea Coniraya finds Cavillaca and the child stone, encounters two daughters of Pachacamac guarding a serpent, releases pond fish into the ocean, escapes an angry deity, and returns to trickery.
Coniraya transfers fish from a goddess's pond into the ocean, and the passage says this peopled the sea.
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The Myths of Mexico & Peru CHAPTER IV: THE MAYA RACE AND MYTHOLOGY / CHAPTER V: MYTHS OF THE MAYA / CHAPTER VI: THE CIVILISATION OF OLD PERU / CHAPTER VII: THE MYTHOLOGY OF PERU; lines 10227-10315 confidence: high
Paricaca opens a dam from a small rill; birds, snakes, lizards, other animals, and a fox engineer help widen the channel so water irrigates all the land.
Paricaca creates a channel that irrigates all the land, and the narrator states that the myth likely accounts for the invention of irrigation among early Peruvians.
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The Myths of Mexico & Peru CHAPTER IV: THE MAYA RACE AND MYTHOLOGY / CHAPTER V: MYTHS OF THE MAYA / CHAPTER VI: THE CIVILISATION OF OLD PERU / CHAPTER VII: THE MYTHOLOGY OF PERU; lines 9522-9617 confidence: medium
Pacari Tampu, House of the Dawn, is the origin place of four brothers and sisters who initiate four worship systems; the eldest casts stones from a mountain to the four compass points to claim land.
Pacari Tampu is the origin place of four brothers and sisters who initiate four Peruvian systems of worship.
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The Myths of Mexico & Peru CHAPTER IV: THE MAYA RACE AND MYTHOLOGY / CHAPTER V: MYTHS OF THE MAYA / CHAPTER VI: THE CIVILISATION OF OLD PERU / CHAPTER VII: THE MYTHOLOGY OF PERU; lines 9619-9707 confidence: high
The Aymara-Quichua worship Viracocha as a culture hero without sacrifices; he makes sun, moon, earth, and people after emerging from Lake Titicaca, travels west, sends storms against attackers, forgives them, and teaches them everything.
Viracocha is explicitly called a culture hero, creates sun, moon, earth, and people, and teaches people everything after forgiving them.
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The Myths of Mexico & Peru CONTENTS / CHAPTER PAGE / LIST OF ILLUSTRATIONS / CHAPTER I: THE CIVILISATION OF MEXICO; lines 407-502 confidence: high
Immediately prior to discovery, the passage says America had a widespread belief that strangers from the east had visited and returned to their abodes in the Land of Sunrise.
Quetzalcoatl is described as a visitor from the east who lands at Vera Cruz, teaches arts and civilisation, departs on a magic raft, and promises to return.
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The Myths of Mexico & Peru CONTENTS / CHAPTER PAGE / LIST OF ILLUSTRATIONS / CHAPTER I: THE CIVILISATION OF MEXICO; lines 407-502 confidence: medium
Quetzalcoatl's second advent is anxiously expected; when Cortés and companions arrive at Vera Cruz, Mexicans believe him to be the returned hero, and common people see the Spanish leader as a hero-god; Montezuma had heard of mysterious strangers elsewhere.
Quetzalcoatl's second advent is expected, and Cortés arriving at Vera Cruz is believed by the Mexicans to be the returned hero or hero-god.
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The Myths of Mexico & Peru CONTENTS / CHAPTER PAGE / LIST OF ILLUSTRATIONS / CHAPTER I: THE CIVILISATION OF MEXICO; lines 683-768 confidence: medium
Ixtlilxochitl is said to report that the Toltecs founded Tollan in 566 at the site of modern Tula; Hueymatzin guided them, they built for six years, and the fertile valley was called the Place of Fruits.
The people are guided by Hueymatzin to the site where they found and build Tollan.
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The Myths of Mexico & Peru CONTENTS / CHAPTER PAGE / LIST OF ILLUSTRATIONS / CHAPTER I: THE CIVILISATION OF MEXICO; lines 875-963 confidence: medium
Transmitters of the legendary account believe the Toltecs fled civil conflict and Chichimec inroads into Central America, where they became founders of civilisation and architects of cities now known through ruins.
The legendary account says the Toltecs fled civil broils and Chichimec incursions into Central America, where they became founders of civilisation and city builders.
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The Myths of Mexico & Peru CONTENTS / CHAPTER PAGE / LIST OF ILLUSTRATIONS / CHAPTER I: THE CIVILISATION OF MEXICO; lines 875-963 confidence: medium
Dr. Brinton interpreted the Toltecs as children of the sun, like their brethren in Peruvian mythology, sent from heaven to civilise humanity; Quetzalcoatl, a solar deity, is alluded to in Nahua myth as King of the Toltecs.
Brinton is reported to see the Toltecs as children of the sun sent from heaven to civilise humanity, with Quetzalcoatl as a solar deity alluded to as King of the Toltecs.
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zoroastrian
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER III, 6-16. 17 / CHAPTER III, 17-27. 19 / Chapter IV. / CHAPTER IV, I-V, I. 2 1; lines 3829-3840 confidence: low
“the guardian spirit of Zaratu5t was exhibited to her, and Aiiharmazd said ... ‘I will produce for the world him who will preach carefulness.’”
The guardian spirit of Zaratusht is exhibited, and Aiiharmazd says he will produce for the world one who will preach carefulness.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER XIV, 23-29. 51 / Chapter XV. / CHAPTER XIV, 30 -XV, 4. 53 / CHAPTER XV, 5-13. 55; lines 5313-5393 confidence: medium
After thirty days without food and wearing herbage, the pair go into the wilderness, find a white-haired goat, milk it with their mouths, consume the milk, and Mashya speaks to Mashyoi about increased delight.
The pair obtain milk, slaughter and roast a sheep, make fire, prepare clothing, forge or beat an iron cutting edge without a forge, cut wood, and build a shelter.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER XIX, 14-23. / CHAPTER XIX, 24-34. 75 / Chapter XX. / CHAPTER XX, 5-9. 77; lines 6258-6352 confidence: medium
The Frat river’s sources are from the frontier of Arum; it feeds Suristan, flows to the Diglat, and is associated with irrigation over the land.
Manui-y^lhar/ManiU/^ihar is credited with excavating the Frat’s sources, gathering or seizing the water, and giving water to drink, while the Frat is also linked to irrigation.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast Chapter XX. / CHAPTER XX, 5-9. 77 / CHAPTER XX, 10-19. 79 / CHAPTER XX, 20-30, 81; lines 6449-6551 confidence: medium
Frasiyaz is said to have conducted a thousand springs into the sea Kyansih, suitable for several domestic animals; he also conducted Zarinmand/Hetumand and seven navigable waters from the Va/c-aeni source into the same sea and made men settle there.
Frasiyaz conducts springs and navigable waters into Kyansih and makes men settle there.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER XXX, 20-28. I 27 / CHAPTER XXX, 29-33. I 29 / Chapter XXXI / CHAPTER XXXI, 1-6. I3I; lines 8730-8831 confidence: medium
Dahak is identified in the note as Av. Asi Dahaka, 'destructive serpent.'
A note identifies Dahak as the destructive serpent Asi Dahaka, and another note identifies Frettun with Thraetaona, who slew the destructive serpent.
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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 1947-2068 confidence: medium
After the dishevelled-haired demons appear, Hushe(^ar is born near Lake Frazdan; Vahram the Var^avand is born toward TTinistan, gathers Hindu and A^ini troops at age thirty, is reinforced by Iranian warriors, and defeats the demon races with immense slaughter.
Hushe(^ar appears as one of the last apostles; Vahram the Var^avand defeats demon races; Peshyotanu, an immortal son of Vi.ftasp, is summoned to re-establish sacred fires.
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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 2169-2279 confidence: medium
Another chronology says the demon-race invasion occurs when Zaratui-t's millennium ends; Hushe^ar is born when they appear; Vahram the Var^avand is born when Hushe^ar is thirty, and at thirty advances into Iran with an innumerable army to destroy the invaders.
Vahram the Var^avand advances into Iran with an innumerable army to destroy the invaders.
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The Zend-Avesta, Part I: The Vendidad FARGARD I. / FARGARD I. / FARGARD I. / IO VENDIDAD.; lines 5399-5447 confidence: high
The first part of Fargard II is summarized: Ahura Mazda proposes that Yima receive the law and bring it to men; Yima refuses; Ahura then tells him to keep and prosper creatures; Yima prevents death and disease and enlarges the earth three times.
Yima is identified as first man, first king, and founder of civilisation, and he protects creatures from death and disease.
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The Zend-Avesta, Part I: The Vendidad FARGARD I. / FARGARD I. / IO VENDIDAD. / FARGARD II. I I; lines 5450-5542 confidence: high
Ahura Mazda says that, since Yima does not want to bear the law, he should make the worlds thrive and increase and undertake to nourish, rule, and watch over the world.
Ahura Mazda commissions Yima to make the worlds thrive and to nourish, rule, and watch over the world; Yima accepts and the earth is replenished under his sway.
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The Zend-Avesta, Part I: The Vendidad FARGARD I. / FARGARD I. / IO VENDIDAD. / FARGARD II. I I; lines 5450-5542 confidence: high
Yima accepts and says that while he is king there shall be neither cold wind nor hot wind, neither disease nor death.
Yima promises that while he is king there will be no cold or hot wind, no disease, and no death; the earth later becomes replenished under his rule.
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The Zend-Avesta, Part I: The Vendidad FARGARD I. / IO VENDIDAD. / FARGARD II. I I / FARGARD II. I 3; lines 5545-5634 confidence: high
The passage says the earth is full of flocks, herds, men, dogs, birds, and red blazing fires; the speaker warns fair Yima, son of Vivanghat, that no more room remains.
Yima acts under his sway to increase the earth’s capacity for flocks, herds, and people after warnings that the world is too full.
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The Zend-Avesta, Part I: The Vendidad FARGARD II. I I / FARGARD II. I 3 / FARGARD II. I 5 / FARGARD II. I J; lines 5735-5822 confidence: medium
Yima asks how he shall make the Vara commanded by Ahura Mazda; Ahura Mazda tells him to crush the earth with his heel and knead it with his hands like potter’s clay.
Ahura Mazda instructs Yima to crush and knead the earth like a potter, and Yima performs the action in making the Vara.
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The Zend-Avesta, Part I: The Vendidad INTRODUCTION, III. XXXV / XXXVI VENDIDAD. / INTRODUCTION, III. XXXVU / INTRODUCTION, III. XXXI X; lines 3025-3167 confidence: high
Khnathaiti cleaves to Keresaspa; Keresaspa, like Thraetaona, is a demon-smiter who killed the snake Srvara, twin-brother of Azi Dahaka; later tales say Niyaz killed Keresaspa in sleep, interpreted as Khnathaiti delivering him asleep to a fiend.
Keresaspa and Thraetaona are described as great demon-smiters; Keresaspa kills the snake Srvara and will kill Azi at the end of time.
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The Zend-Avesta, Part I: The Vendidad INTRODUCTION, III. XXXV / XXXVI VENDIDAD. / INTRODUCTION, III. XXXVU / INTRODUCTION, III. XXXI X; lines 3443-3547 confidence: high
Yima, son of Vivanghat, is described as the Avesta twin-brother of Yama; he is no longer first man, but is first king, founder of civilisation, and host of the best mortals in a marvellous palace in Airyanem Vaejo.
Yima is described as the first king, founder of civilisation, and host of the best mortals in a marvellous palace.
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The Zend-Avesta, Part I: The Vendidad INTRODUCTION, III. XXXV / XXXVI VENDIDAD. / INTRODUCTION, III. XXXVU / INTRODUCTION, III. XXXI X; lines 3549-3673 confidence: medium
In Zarathustra's mouth the word is both weapon and revelation: he smites Angra Mainyu with the Ahuna vairya, burns him with the Ashem vohu, and converses with Ahura on the mountain and in the forest of holy questions.
The passage says Zarathustra became the titular lawgiver and presents him as a godlike champion in the struggle for light.
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The Zend-Avesta, Part I: The Vendidad IO VENDIDAD. / FARGARD II. I I / FARGARD II. I 3 / FARGARD II. I 5; lines 5637-5732 confidence: medium
Yima goes toward the luminous space and sun, presses the earth with a golden ring, bores it with a poniard, asks Spe/zta Armaiti to stretch to bear flocks, herds, and men, and the earth grows larger with living beings at his will.
Yima enlarges the earth and flocks, herds, and men come at his will, making him a beneficent agent of livable space in this passage.
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The Zend-Avesta, Part I: The Vendidad KARGARD XIX. 2M / FARGARD XIX. 215 / FARGARD XIX. 21 7 / FARGARD XX. 210.; lines 15221-15313 confidence: high
Thrita is introduced as the First Healer, first to drive back death and disease; Ahura Mazda brought him ten thousand heavenly healing plants that grew around the tree of eternal life, White Horn or Gaokerena.
Thrita is repeatedly identified as the first figure to drive back sickness and death and to protect mortals from fever and weapon injury.
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The Zend-Avesta, Part I: The Vendidad THE CLEANSING 133 / SEVERAL OBJECTS I38 / DIFFERENT RELATIVES / X CONTENTS.; lines 397-468 confidence: low
“Fargard XX. Thrita and the origin of medicine”
Fargard XX is listed as “Thrita and the origin of medicine.”
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The Zend-Avesta, Part I: The Vendidad XXXVI VENDIDAD. / INTRODUCTION, III. XXXVU / INTRODUCTION, III. XXXI X / CHAPTER V.; lines 3876-4017 confidence: high
The first two chapters are said to be mythical remnants: the first concerns creations and counter-creations of Ahura Mazda and Angra Mainyu, and the second speaks of Yima, founder of civilisation.
Yima is explicitly described as the founder of civilisation.
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The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis I04 YAS-TS AND SIROZAHS. / TIR YA-S-T. 105 / XIII. / TIR YA5T. 107; lines 5570-5662 confidence: medium
Yima asks to bring fatness, flocks, and immortality to Mazda’s world, and to remove hunger, thirst, old age, death, hot wind, and cold wind for a thousand years.
Yima asks to bring fatness, flocks, and immortality to the world and to remove hunger, thirst, old age, death, hot wind, and cold wind for a thousand years.
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The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis MAH VA5T. 89 / MAH YA5T. 9 1 / TIR VAST. 93 / TIR YAST. 95; lines 4814-4970 confidence: medium
Erekhsha, the swift Aryan archer whose arrow is the swiftest, shoots from Mount Khshaotha toward another named mountain.
The passage names Erekhsha as a swift archer shooting from a mountain, while the translator's note explicitly describes Ari's arrow as fixing the boundary between Iran and Turan.
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The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis XXII. / FARVARDIN YAST. 1 97 / XXIII. / XXIV.; lines 9698-9836 confidence: high
Zarathushtra’s piety and Fravashi are worshipped; he first thought, spoke, and did good, and is called first priest, warrior, plougher, knower, teacher, and possessor of the Bull, Holiness, Word, obedience, dominion, and Mazda-made good things.
Zarathushtra is repeatedly described as first in good thought, speech, deed, priesthood, warfare, ploughing, knowledge, and teaching.
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The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis Z AMY AD YAST. 293 / ZAMYAD VAST. 295 / ZAMYAD VAST. 297 / VIII.; lines 14258-14354 confidence: low
Keresaspa is said to kill an opponent; the opponent’s life goes away and spirit vanishes.
The opening fragment names the manly-hearted Keresaspa as killing an opponent whose life and spirit depart.
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The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis ZAMYAD YAST. 289 / ZAMYAD YAST. 29 1 / Z AMY AD YAST. 293 / ZAMYAD VAST. 295; lines 14163-14255 confidence: medium
Keresaspa seizes the Glory; he is described as manly-hearted and ranked next to Zarathu5tra for manly courage. Manly Courage cleaves to him and is worshipped with wakeful, steadfast attributes.
Keresaspa is marked by Manly Courage and credited with killing multiple adversaries, including one eager to destroy the living world of the good principle.
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The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments INTRODUCTION. / THE GATIIAS. / ABBREVIATIONS. / YASNA XXIX.; lines 1820-1904 confidence: medium
Ahura says no suitable regulating lord had yet been discovered and appoints Zarathustra, who, inspired by Good Mind and righteousness, will rally the thrifty community and settle its polity on training and defense.
Ahura appoints Zarathustra to the regulating office; Zarathustra is expected to rally the community and establish training and defense.
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The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments THE GATIIAS. / ABBREVIATIONS. / YASNA XXIX. / YASNA XXIX.; lines 1907-1995 confidence: medium
Ahura repeats the announcement of Zarathustra; Zarathustra alone had heard the doctrines from the voice of inspiration, desired to declare them, and had authority to do so.
Ahura announces Zarathustra as the one who has heard inspired doctrines and can declare them, while the Kine's Soul objects to his apparent insufficiency before he enters his priest-prophet office.
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The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments XXX THE GATHAS. / INTRODUCTION. XXXI / XXX11 THE GATHAS. / INTRODUCTION. XXX111; lines 1077-1118 confidence: low
Ancestors of Zarathustrian Mazda-worshippers once lived in East Iran; descendants may have remained there when Zarathustra developed his system, and masses may have remained in East Iranian mountains after later Avesta Zarathustrians went west.
The passage calls Zarathustra the founder of the system and argues that he may have arisen in the home of his ancestors and labored near the land of the Vedas.
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The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA XLIX. 167 / I 68 THE GATHAS. / YASNA L. 169 / I70 THE GATHAS.; lines 9626-9666 confidence: low
Commentary describes a heroic settler pushing the holy system to the edge of sacred territory or beyond, gaining 'the Kine' for the seeking prophet, and anticipating Garorfhian with praises.
A heroic settler pushes the holy system to the edge of sacred territory or beyond and gains the Kine for the seeking prophet.
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The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA XLIX. I 6 / YASNA XLIX. 165 / YASNA XLIX. 167 / I 68 THE GATHAS.; lines 9543-9582 confidence: medium
The passage asks whether a founder would describe another as “the chosen of God” if that person were not thought eminent, and whether a religious composer would name someone to animated throngs who was not felt to be the life of their faith.
The passage discusses a founder of a religion or new departure, the idea of someone being “the chosen of God,” and Zarathmtra as a leading name and possible central poet.
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finnic
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Finno-Ugric, Siberian Mythology CHAPTER III / THE PILLAR OF THE WORLD / THE PILLAR OF THE WORLD / THE PILLAR OF THE WORLD; lines 15083-15174 confidence: high
Buriat tales describe the nine sons of the sky spirit Boshintoi as smiths who taught iron-working; they are praised for making the North Star a horsepost and the golden lake a race course.
The Buriat nine sons of Boshintoi are skilled blacksmiths who teach humans to prepare iron and are praised for making the North Star a horsepost.
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Finno-Ugric, Siberian Mythology CHAPTER VI / DESTRUCTION OF THE WORLD / DESTRUCTION OF THE WORLD 363 / DESTRUCTION OF THE WORLD 365; lines 16228-16305 confidence: high
In a Soyot flood tale, a giant frog or turtle supporting the earth moves and the cosmic ocean floods the earth; an old man builds an iron-strengthened raft, saves his family, grounds on a high wooded mountain, and afterward recreates the world and teaches strong drink preparation.
After the flood, Kezer-Tshingis-Kaira-Khan recreates everything now visible and teaches people to prepare strong drinks.
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Finno-Ugric, Siberian Mythology Finno-Ugric, Siberian Mythology / XV111; lines 468-531 confidence: low
Ilmarinen is called a smith; his name is linked with the Finno-Ugric air-god Ilmari/Votiak Inmar and with the Ingermanland folk-song hero Ismaroinen, maker of the Golden Maid.
Ilmarinen is described as a smith, and Ismaroinen as a hero who makes the Golden Maid.
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Finno-Ugric, Siberian Mythology GENERAL MEMORIAL FEASTS / GENERAL MEMORIAL FEASTS / GENERAL MEMORIAL FEASTS 67 / GENERAL MEMORIAL FEASTS 69; lines 3180-3253 confidence: medium
Few dead avoid the fate of the Utumo; Samoyed shamans are said to remain “immortal,” and famous ancestors, princes, and heroes may be remembered longer and worshipped as household-gods and heroes.
The passage says shamans, famous ancestors, princes, and heroes may remain in memory longer and be worshipped as household-gods and heroes.
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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
A song says Ismaroinen or Ilmarinen and Vainamoinen struck or secured fire without flint or tinder, using a black snake or mottled serpent on open water and waves.
Songs describe Ismaroinen or Ilmarinen, Vainamoinen, and in a variant the Thunderer or Pitkamoinen, striking or securing fire from a snake or serpent; the author identifies the serpent as lightning.
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Finno-Ugric, Siberian Mythology HEROES / HEROES / PLATE XVIII / HEROES; lines 7062-7153 confidence: medium
The passage states that lud sacrifices are not entirely foreign and cites signs of Votiak ancestor and hero worship; eleven villages celebrate Mardan, founder of their line, who came from the north and chose the village as dwelling-place.
Mardan is described as a brave founder of the line who is ritually remembered by eleven villages and thanked for children and harvest.
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Finno-Ugric, Siberian Mythology HEROES / PLATE XVI / IF THE / HEROES; lines 6552-6651 confidence: medium
The spirits are powerful, dreaded, and able to inflict sickness; many are remembered as former humans such as rulers, heroes, clan founders, or possibly shamans.
Powerful spirits are said to have once been human, including rulers, heroes, and clan founders whose deeds are sung.
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Finno-Ugric, Siberian Mythology PLATE XLIX / THUNDER / THUNDER / CHAPTER XV; lines 19601-19707 confidence: medium
In a Buriat tale, Porcupine alone knows fire-making; after being mocked, he reveals the secret only to his wife. A hawk sent by the gods overhears his explanation of flintstone and steel, reports it to the gods, and humans learn fire-making from them.
Porcupine is described as a wise animal inventor who alone can make fire, and the frog advises Ulgen about the materials needed to strike fire.
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Finno-Ugric, Siberian Mythology PLATE XLVIII / THE STARS 433 / THE MILKY WAY / THE STARS; lines 19059-19137 confidence: high
In the Vogul account, after Numi-Torem creates the earth and sends a six-footed stag, humans cannot hunt it, so the Forest spirit pursues it rapidly on skis.
Vogul and Ostiak narratives describe a powerful hunter pursuing a six-footed stag across the sky, reducing it to four-footed form, and leaving constellational traces.
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Finno-Ugric, Siberian Mythology PLATE XV / FAMILY GODS / CHAPTER IX / HEROES; lines 6456-6549 confidence: medium
Certain Lapp Seides worshipped by larger followings are said to have been dedicated to spirits of famous men, founders of families, shamans, and similar persons; such people were also worshipped among other Finno-Ugric peoples and Samoyeds.
Certain Seides are explained as dedicated to spirits of famous men, family founders, shamans, or similar people, and the chapter frames them under heroes.
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Finno-Ugric, Siberian Mythology PLATE XVIII / HEROES / HEROES / HEROES; lines 7234-7333 confidence: medium
The Nemda Old Man is said to have been a former Cheremiss chief who rode a white stallion, fought enemies, restored peace, gathered the people at a stone, placed himself under it, and gave a wartime summoning formula.
The Nemda figure is remembered as a former chief and warrior, while the passage states that many local keremet spirits became worship objects through heroic deeds.
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Finno-Ugric, Siberian Mythology THE EARTH / THE EARTH 461 / PLATE LII / CHAPTER XVIII; lines 20224-20330 confidence: medium
The Buriats of the Balagan District worship Boshintoi, a blacksmith deity with nine sons and one daughter who taught blacksmith craft to men; smiths pour kumiss and other sacrificial liquids on the glowing forge and may slaughter a lamb.
Boshintoi’s nine sons and one daughter are said to have taught the blacksmith’s craft to men.
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Finno-Ugric, Siberian Mythology THE FALL OF MAN / CHAPTER IX / THE ORIGIN OF THE MOSQUITO / THE ORIGIN OF THE MOSQUITO 387; lines 17086-17160 confidence: medium
A bird is caught by a man-eater, promises its sister, then traps the man-eater in a small door hole, kills him, burns the house, and the spirit foretells that the ashes will become mosquitoes living on human flesh.
The bird, Tyurun-Muzykay, Karaty-Khan, and the Golde women defeat man-eating or demonic figures that threaten humans.
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Finno-Ugric, Siberian Mythology THE FALL OF MAN / THE FALL OF MAN / CHAPTER IX / THE ORIGIN OF THE MOSQUITO; lines 17046-17083 confidence: medium
The Ostiak Samoyeds tell of Itje, whose parents were devoured by the man-eating giant Piinegusse; Itje escaped to a desert and was raised by his relations.
Itje is called a hero who, after his parents were devoured, decides to free his people from the northern demon and kills it.
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Finno-Ugric, Siberian Mythology THE GREAT MOTHER / THE GREAT MOTHER / THE STARS / THE SUN AND THE MOON; lines 18359-18437 confidence: high
Central Asian tales tell of three or four primeval suns that made the earth unbearably hot. The Buriats say the hero Erkhe-Mergen shot three suns into the sea with his bow, leaving one sun to light and warm the earth.
The Buriat hero Erkhe-Mergen uses his bow to shoot down three suns so that one remains to light and warm the earth.
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Finno-Ugric, Siberian Mythology THE GREAT MOTHER / THE STARS / THE SUN AND THE MOON / THE STARS; lines 18440-18521 confidence: medium
Turco-Tatar tales portray the porcupine as wise and wily, sometimes as inventor of fire or teacher of agriculture; the passage notes the porcupine’s importance in ancient Iranian beliefs and suggests a possible Iranian source for the tales.
The passage states that in Turco-Tatar tales the porcupine is sometimes the inventor of fire or the originator and teacher of agriculture.
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The Pre- and Proto-historic Finns, Volume 1 CHAPTER VI / SPIRITS. / ILMARINEN. / VAINAMOINEN.; lines 10570-10682 confidence: medium
The passage connects thunder with the god's voice or singing, mentions thunder-bird imagery, and states that Vainamoinen and Ilmarinen gave fire to mankind, linking Vainamoinen with the sky-god.
The passage states that Vainamoinen and Ilmarinen gave fire to humankind, connecting Vainamoinen with sky-god traits.
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The Pre- and Proto-historic Finns, Volume 1 RAHKOI. / PERKELE, PIRU. / SAINTS, / KALEVA,; lines 12789-12867 confidence: medium
Agricola regarded the sons of Kaleva as benevolent Tavastlander divinities who mowed meadows; the passage compares them with Tyrolean Selige Fraulein and Fanggen or Wild Women who work for humans.
Kaleva and his sons are linked to mowing meadows, covering fields with grass, filling barns with hay, beneficial lightning, and flourishing crops.
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The Pre- and Proto-historic Finns, Volume 1 SEVENTH OR TATAR PERIOD 267 / SEVENTH OR TATAR PERIOD 269 / CHAPTER VI / SPIRITS.; lines 10341-10456 confidence: medium
Ukko appears as a lightning god with a fiery-pointed sword; he strikes fire in the sky, gives humanity household fire, and a spark falling into the sea becomes rock-salt for human benefit.
Ukko's sky-fire gives household fire to humanity, and a falling spark becomes rock-salt for human benefit.
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The Pre- and Proto-historic Finns, Volume 1 SEVENTH OR TATAR PERIOD 269 / CHAPTER VI / SPIRITS. / ILMARINEN.; lines 10459-10567 confidence: medium
Ilmarinen appears as a smith appealed to as a divinity; exorcists and others assume their imaginary weapons and instruments are made by the divine smith.
Ilmarinen is invoked as a divine smith who forges tools, weapons, and metal objects and produces copper and iron from unusual natural sources.
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The Pre- and Proto-historic Finns, Volume 1 SEVENTH OR TATAR PERIOD 269 / CHAPTER VI / SPIRITS. / ILMARINEN.; lines 10459-10567 confidence: medium
Ilmarinen finds a variegated stone, throws it into forge fire, works the bellows for three days, obtains copper, and moulds kettles.
The smith finds a variegated stone that yields copper and iron sprouts or seeds in animal tracks, then forges them into kettles, axes, spears, and other objects.
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The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs FORMULAE / FORMULAE / IQ2 THE MAGIC SONGS OF THE FINNS / FORMULAE; lines 12786-12896 confidence: medium
Sampsa / boy Pellervoinen lies in a cornfield and grain-filled barge, places six grains and seven seeds in animal containers, and departs to sow land.
Named mythic or divine figures sow or plough land in former days, and trees or vegetation arise from their action.
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The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs FORMULAE / FORMULAE / IQ2 THE MAGIC SONGS OF THE FINNS / FORMULAE; lines 13246-13356 confidence: medium
A gold fish and salmon act in an unfrozen pool and bubbling spring; maidens or brides are bred from the fish material to be mothers of iron ore and breeders of steel.
Iron is born through fish spawn, iron-mother maidens, divine transport to a forge, and Ilmarinen’s smith-work.
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The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs FORMULAE / FORMULAE / IQ2 THE MAGIC SONGS OF THE FINNS / FORMULAE; lines 13925-14031 confidence: medium
Pellervoinen, the boy of the field, Sampsa the tiny little boy, sows land and swamps and makes trees and shoots grow; one oak, the tree of god, at first fails to sprout or root.
Pellervoinen/Sampsa sows land and swamps and gets trees and shoots to grow.
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The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs FORMULAE / FORMULAE / IQ2 THE MAGIC SONGS OF THE FINNS / FORMULAE; lines 14153-14276 confidence: medium
Ilmarinen strikes fire and Vainamoinen causes a flash without normal tools; a spark falls, travels to the sea, burns fish structures, and Takaturma compresses it into tinder-spunk and birch-fungus.
Ilmarinen and Vainamoinen produce fire without ordinary tools, and Takaturma contains the escaping fire for use as tinder-fungus.
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The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs FORMULAE / FORMULAE / IQ2 THE MAGIC SONGS OF THE FINNS / FORMULAE; lines 14278-14392 confidence: high
Vainamoinen, an old soothsayer, makes a boat from fragments of one oak by magic knowledge and repeated songs, fixing the keel, plank, prow, gunwale boards, and tholes until the boat is ready and seaworthy.
Vainamoinen is an ancient soothsayer who uses magic knowledge and songs to make a functional boat from oak.
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hawaiian
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Hawaiian Folk Tales: A Collection of Native Legends A LEGEND OF MOLOKAI / XVIII / KALIUWAA / SCENE OF THE DEMIGOD KAMAPUAA'S ESCAPE FROM OLOPANA; lines 5052-5132 confidence: medium
The smooth channels are said to have been made by Kamapuaa and to be believed by old natives to be prints of his back.
Smooth channels are said to be prints of Kamapuaa's back, and nearby rock, brook, and trees are identified with him.
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Hawaiian Folk Tales: A Collection of Native Legends BATTLE OF THE OWLS / THIS LAND IS THE SEA'S / TRADITIONAL ACCOUNT OF AN ANCIENT HAWAIIAN PROPHECY / KU-ULA, THE FISH GOD OF HAWAII; lines 5511-5598 confidence: medium
Ku-ula is introduced as a Hawaiian fish deity; he has a human body and mana kupua over all sea fish.
Ku-ula is a fish deity with miraculous power over sea fish, constructs a fishpond, and provides abundant fish to the king.
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Hawaiian Folk Tales: A Collection of Native Legends BATTLE OF THE OWLS / THIS LAND IS THE SEA'S / TRADITIONAL ACCOUNT OF AN ANCIENT HAWAIIAN PROPHECY / KU-ULA, THE FISH GOD OF HAWAII; lines 5600-5699 confidence: medium
Aiai locates the offshore place by landmarks, dives with a stone, reaches the sea bottom, and sees a large cave opening with fishes at its entrance.
Aiai's first attempt to follow his father's vocation succeeds through special knowledge, ritual speech, and organized communal action, and the killing gives him fame among Hana's people.
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Hawaiian Folk Tales: A Collection of Native Legends BATTLE OF THE OWLS / THIS LAND IS THE SEA'S / TRADITIONAL ACCOUNT OF AN ANCIENT HAWAIIAN PROPHECY / KU-ULA, THE FISH GOD OF HAWAII; lines 5701-5793 confidence: medium
Ku-ula tells Aiai to follow smoke to Kaiwiopele Hill and a cave if the house burns; he gives him a hook, fish-pearl, shell, and sandstone, confers power and knowledge, assigns future fishing responsibilities, and says the parents will enter the sea.
Aiai is assigned future responsibility for making ku-ulas and fishing stations in the sea throughout the islands.
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Hawaiian Folk Tales: A Collection of Native Legends BATTLE OF THE OWLS / THIS LAND IS THE SEA'S / TRADITIONAL ACCOUNT OF AN ANCIENT HAWAIIAN PROPHECY / KU-ULA, THE FISH GOD OF HAWAII; lines 5795-5899 confidence: high
Aiai instructs his friend in duties concerning the stone; the passage calls this the first land ko'a ku-ula and describes the first-catch offering of two fishes to Ku-ula, accomplished through the mana kupua of Aiai's parents.
Aiai is said to establish the first land ko'a ku-ula, institute fishing oblations, later establish fishing ko'as around the islands, and first measure sea depths for deep-sea fishing sites.
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Hawaiian Folk Tales: A Collection of Native Legends HIKU AND KAWELU / LOCATION OF THE LUA O MILU / LONOPUHA; OR, ORIGIN OF THE ART OF HEALING IN HAWAII / KAPEEPEEKAUILA; OR, THE ROCKS OF KANA; lines 1586-1719 confidence: medium
Kana brings the old man back from a distance, seats him on his lap, weeps rain-like tears, and orders Niheu to light a fire so the old man can dry himself and tell his story.
Kana hears the old man's grief, declares that he has found a foeman worthy of his prowess, takes up Hakalanileo's cause, and leads the expedition.
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Hawaiian Folk Tales: A Collection of Native Legends ILLUSTRATIONS / LEGENDS RESEMBLING OLD TESTAMENT HISTORY / EXPLOITS OF MAUI / I.--SNARING THE SUN; lines 686-739 confidence: high
Maui sees Hina’s trouble, pities her, and determines to make the Sun go slower.
Maui performs an exploit that changes the Sun’s motion and explains why days are longer in one season than another.
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Hawaiian Folk Tales: A Collection of Native Legends KAPEEPEEKAUILA; OR, THE ROCKS OF KANA / KALELEALUAKA / PART I / PART II; lines 2126-2232 confidence: medium
The boys return to find Kalelealuaka has built a large house; the konohiki supplies mats, kapa, malos, prepared awa, and a meal, after which the youths sleep under the influence of awa.
While the companions are away, Kalelealuaka completes a large house except for floor mats.
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Hawaiian Folk Tales: A Collection of Native Legends KAPEEPEEKAUILA; OR, THE ROCKS OF KANA / KALELEALUAKA / PART I / PART II; lines 2126-2232 confidence: medium
Kalelealuaka calls the youths to cultivate; he clears and plants in one day a long strip from mountain toward ocean, while the companions take days, and the region is well supplied with food.
Kalelealuaka clears and plants a long strip from mountain to ocean in one day, and the region has an ample food supply while the youths live there.
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Hawaiian Folk Tales: A Collection of Native Legends KEKUPUA'S CANOE / AS HEIAU BUILDERS / KAHALAOPUNA, PRINCESS OF MANOA / THE PUNAHOU SPRING; lines 3483-3530 confidence: medium
Waahila Rain dives under the pond of Kanawai; the water god opens an underground passage, and he swims through it to the place later known as Punahou Spring.
Waahila Rain’s underground passage and pond-making produce a spring, kalo cultivation, fertility, settlement, and place naming.
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Hawaiian Folk Tales: A Collection of Native Legends LEGENDS RESEMBLING OLD TESTAMENT HISTORY / EXPLOITS OF MAUI / I.--SNARING THE SUN / II.--THE ORIGIN OF FIRE; lines 742-822 confidence: medium
The section is titled “The Origin of Fire”; Maui and Hina’s four named sons are fishermen, and Maui-o-ka-lana sees fire on shore while the brothers are fishing.
The section is titled as an origin of fire; fire is kept by alae, and Maui-mua obtains it after compelling the seized alae to reveal the dry stick.
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Hawaiian Folk Tales: A Collection of Native Legends LONOPUHA; OR, ORIGIN OF THE ART OF HEALING IN HAWAII / KAPEEPEEKAUILA; OR, THE ROCKS OF KANA / KALELEALUAKA / PART I; lines 1913-2015 confidence: medium
Kaopele leaves his sleeping bride at night, goes mauka to an upland plain, clears and plants it with crop starts before day, and returns after Makalani has reported his absence to her parents.
Kaopele makes a large plantation, speaks of soil labor as feeding family and friends, and catches an enormous quantity of fish which he shares and brings home.
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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: low
“kupua, demigod”; “mana kupua, miraculous power.”
The passage defines kupua as a demigod and mana kupua as miraculous power, terms commonly relevant to supernatural-agent narratives within the source.
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Hawaiian Folk Tales: A Collection of Native Legends PELE AND KAHAWALI / HIKU AND KAWELU / LOCATION OF THE LUA O MILU / LONOPUHA; OR, ORIGIN OF THE ART OF HEALING IN HAWAII; lines 1162-1267 confidence: high
People with wives arrive from Kahiki, are described as godly, travel through the islands, settle above Waipio, and are followed on each island by diseases and many deaths.
The passage explicitly frames the death-bringing arrivals and Kamakanuiahailono's following healing powers as perhaps the origin of sickness and the art of healing with medicines in Hawaii.
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Hawaiian Folk Tales: A Collection of Native Legends PI'S WATERCOURSE / LAKA'S ADVENTURE / KEKUPUA'S CANOE / AS HEIAU BUILDERS; lines 2965-2998 confidence: medium
The Menehunes are credited with constructing numerous heiaus, described as ancient temples, in different parts of the islands.
The Menehunes are repeatedly credited with constructing ancient temples in different places.
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Hawaiian Folk Tales: A Collection of Native Legends PREFACE / T. G. T. / T. G. T. / CONTENTS; lines 165-265 confidence: medium
“II. Exploits of Maui”; “I. Snaring the Sun”; “II. The Origin of Fire.”
The contents title “Exploits of Maui” is followed by subentries “Snaring the Sun” and “The Origin of Fire.”
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Hawaiian Folk Tales: A Collection of Native Legends STORIES OF THE MENEHUNES / HAWAII THE ORIGINAL HOME OF THE BROWNIES / MOKE MANU'S ACCOUNT / PI'S WATERCOURSE; lines 2794-2829 confidence: low
Pi, an ordinary man of Waimea, Kauai, wants a dam across the Waimea River and a watercourse toward Kikiaola; after choosing locations, he orders Menehunes near Puukapele to prepare stones.
Pi, though described as an ordinary man, organizes the construction of a dam and watercourse that diverts river water onto Waimea flat lands.
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Hawaiian Folk Tales: A Collection of Native Legends T. G. T. / CONTENTS / ILLUSTRATIONS / LEGENDS RESEMBLING OLD TESTAMENT HISTORY; lines 435-512 confidence: high
Lua-nuu is described as tenth descendant from Nuu, compared parenthetically to Abraham as tenth from Noah, and made ancestor through his grandson of twelve children and founder of the Menehune people, from whom the legend makes the Polynesian family descend.
Lua-nuu is described as founder of the Menehune people and ancestor connected to the descent of the Polynesian family.
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Hawaiian Folk Tales: A Collection of Native Legends THE PUNAHOU SPRING / OAHUNUI / AHUULA / A LEGEND OF KANIKANIAULA AND THE FIRST FEATHER CLOAK; lines 3853-3957 confidence: medium
Eleio requests completion of the feather cloak; feather-workers including the restored girl, now named Kanikaniaula, finish it, and Eleio returns toward Lahaina with her, the cloak, and remaining awa.
Eleio returns with a feather cloak and displays it to the king as something previously unheard of on the islands, bringing renown and pardon.
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Hawaiian Folk Tales: A Collection of Native Legends TRADITIONAL ACCOUNT OF AN ANCIENT HAWAIIAN PROPHECY / KU-ULA, THE FISH GOD OF HAWAII / AIAI, SON OF KU-ULA / PART II OF THE LEGEND OF KU-ULA, THE FISH GOD OF HAWAII; lines 5901-5999 confidence: high
Aiai goes to Kumaka near the Puhele surf, raises a large long stone upright, places other stones by the spring, names the stone Ku-a-lanakila, and declares that fishes, crabs, and sea-moss will return in plenty to Hana.
Aiai restores or attracts fish through stones and stations, teaches fishing methods, and appoints an official head fisherman for Hana.
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Hawaiian Folk Tales: A Collection of Native Legends TRADITIONAL ACCOUNT OF AN ANCIENT HAWAIIAN PROPHECY / KU-ULA, THE FISH GOD OF HAWAII / AIAI, SON OF KU-ULA / PART II OF THE LEGEND OF KU-ULA, THE FISH GOD OF HAWAII; lines 6001-6089 confidence: high
Aiai remains at Hana, teaches fishing arts until the people are proficient, prepares to visit other places, and tells his friend to kill the big hee kupua in the deep sea off Wailuanui.
Aiai teaches fishing arts, journeys to instruct other people, establishes fishing stations, and places fish stones marking ku-ulas and ko'a aina.
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Hawaiian Folk Tales: A Collection of Native Legends TRADITIONAL ACCOUNT OF AN ANCIENT HAWAIIAN PROPHECY / KU-ULA, THE FISH GOD OF HAWAII / AIAI, SON OF KU-ULA / PART II OF THE LEGEND OF KU-ULA, THE FISH GOD OF HAWAII; lines 6091-6181 confidence: high
Aiai establishes ku-ula stations from Hana to Kipahulu, at Kaupo and other places, including noted stations at Kahikinui and Honuaula.
Aiai repeatedly establishes ku-ula stations, fish stones, fishing methods, species behavior, and local sayings across islands.
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Hawaiian Folk Tales: A Collection of Native Legends TRADITIONAL ACCOUNT OF AN ANCIENT HAWAIIAN PROPHECY / KU-ULA, THE FISH GOD OF HAWAII / AIAI, SON OF KU-ULA / PART II OF THE LEGEND OF KU-ULA, THE FISH GOD OF HAWAII; lines 6091-6181 confidence: high
At Polihua, Aiai carves a figure on a stone, calls on his parents, and the stone moves into the sea, returns, and becomes a turtle; the event introduces turtles and their beach egg-laying habit.
The Polihua episode is explicitly said to introduce turtles to Hawaiian seas and to originate their beach egg-laying habit; the Kahiwa episode explains local names and sayings.
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Hawaiian Folk Tales: A Collection of Native Legends TRADITIONAL ACCOUNT OF AN ANCIENT HAWAIIAN PROPHECY / KU-ULA, THE FISH GOD OF HAWAII / AIAI, SON OF KU-ULA / PART II OF THE LEGEND OF KU-ULA, THE FISH GOD OF HAWAII; lines 6183-6285 confidence: high
Aiai leaves Wailau, shows a lad the ku-ula and fish station he located, leaves a fish stone at Kalaupapa explaining fish gathering, and establishes a sea station between two capes where the leafless Ekaha tree grows from under a rock.
Aiai travels through named coastal places and establishes fish stones, fish stations, and spawning places that explain continuing fish abundance.
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Hawaiian Folk Tales: A Collection of Native Legends TRADITIONAL ACCOUNT OF AN ANCIENT HAWAIIAN PROPHECY / KU-ULA, THE FISH GOD OF HAWAII / AIAI, SON OF KU-ULA / PART II OF THE LEGEND OF KU-ULA, THE FISH GOD OF HAWAII; lines 6392-6430 confidence: medium
Aiai arranges with Puniaiki to establish ku-ulas, ko'as, and fish stones around Oahu; named stones and sites include Kou, Kupahu, Hanapouli, Ahuena, Honouliuli, Hani-o, Kua, Maunalahilahi, Kamalino, and Kaihukuuna.
Aiai and Puniaiki establish ku-ulas, ko'as, and fish stones around Oahu and continue the work on other islands, giving an etiological account for named fishing places.
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mesopotamian
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An Old Babylonian Version of the Gilgamesh Epic An Old Babylonian Version of the Gilgamesh Epic / Part III / PREFATORY NOTE / INTRODUCTION.; lines 1460-1495 confidence: medium
Enkidu is taught duties as a husband, introduced to building and storing supplies, and then becomes a fully developed hero engaging in exploits.
The passage describes Enkidu being taught social and practical duties and states that the story concerns the evolution of primitive man to civilized life.
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An Old Babylonian Version of the Gilgamesh Epic An Old Babylonian Version of the Gilgamesh Epic / Part III / PREFATORY NOTE / INTRODUCTION.; lines 1460-1495 confidence: low
The passage argues that the elaborated Huwawa story may preserve a historical recollection of the conquest of Amurru by a powerful warrior, and that this conquest should be ascribed to Enkidu rather than Gilgamesh.
The passage treats the Huwawa episode as possibly preserving a recollection of the conquest of Amurru by a powerful warrior and ascribes that conquest to Enkidu.
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An Old Babylonian Version of the Gilgamesh Epic An Old Babylonian Version of the Gilgamesh Epic / Part III / PREFATORY NOTE / INTRODUCTION.; lines 214-306 confidence: medium
Sumerian fragments are said to concern Gilgamesh's weapons for an encounter with Humbaba/Huwawa, ruler of the cedar forest in the mountain; building operations in Erech; and Gilgamesh's and Enkidu's relations to the goddess Ishtar.
A Sumerian fragment is said to deal with Gilgamesh's building operations in the city of Erech.
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An Old Babylonian Version of the Gilgamesh Epic An Old Babylonian Version of the Gilgamesh Epic / Part III / PREFATORY NOTE / INTRODUCTION.; lines 731-819 confidence: medium
The passage states that dGish-bil-ga-mesh appears in a dynastic list as fifth member of the first dynasty of Erech, in an inscription as builder of the wall of Erech, and in Sumerian epic fragments in the same form.
The passage cites an inscription naming dGish-bil-ga-mesh as builder of the wall of Erech and also describes him through heroic titles such as warrior and leader.
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An Old Babylonian Version of the Gilgamesh Epic PENNSYLVANIA TABLET / PENNSYLVANIA TABLET. / TRANSLITERATION. / TRANSLATION.; lines 2345-2565 confidence: medium
Enkidu takes his weapon, attacks and overcomes lions, allowing the night shepherds to rest; he is called their protector.
Enkidu arms himself, attacks and overcomes lions, and protects the shepherds so they can rest.
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An Old Babylonian Version of the Gilgamesh Epic PENNSYLVANIA TABLET, TRANSLATION, Col. I-Col. III confidence: high
Enkidu forgets his birthplace after the woman; she tells him to leave roaming with cattle, go to Erech and Eanna, clothes him, and leads him by the hand.
Enkidu moves from field, cattle, and mountain associations into clothing, food, wine, grooming, and protection of shepherds.
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An Old Babylonian Version of the Gilgamesh Epic YALE TABLET. / TRANSLITERATION. / TRANSLATION. / NOTES; lines 4466-4588 confidence: medium
The note says the designation “Nimrod Epic” was based on supposing the Babylonian hero identical with Nimrod, the “mighty hunter” of Genesis 10, but that the designation has generally been abandoned for lack of name evidence.
The notes discuss an abandoned identification of the Babylonian hero with Nimrod and then state that the hunter details point to confusion in the Hebrew form of a borrowed tradition between Gilgamesh and Nimrod.
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An Old Babylonian Version of the Gilgamesh Epic YALE TABLET. / TRANSLITERATION. / TRANSLATION. / NOTES; lines 4590-4729 confidence: medium
Genesis examples are cited: Jabal as "the father of tent-dwelling and cattle holding" and Jubal as "the father of harp and pipe striking."
The note cites Jabal as father of tent-dwelling and cattle holding and Jubal as father of harp and pipe striking.
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Assyrian and Babylonian Literature: Selected Translations INTRODUCTION XV / XX ASSYRIAN AND BABYLONIAN LITERATURE / INTRODUCTION XXV / XXX ASSYRIAN AND BABYLONIAN LITERATURE; lines 2301-2399 confidence: medium
The Gilgamesh epic is called the Nibelungenlied of Babylonia and is said to recount Gilgamesh's deeds, exploits, and sufferings; Gilgamesh is compared to Odysseus and Siegfried as a center for clustered stories and legends.
Gilgamesh is described as a central heroic figure whose name became a center around which ancient stories and legends clustered.
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Assyrian and Babylonian Literature: Selected Translations INTRODUCTION XXV / XXX ASSYRIAN AND BABYLONIAN LITERATURE / THE TOWER OF BABEL. / I I; lines 3060-3167 confidence: low
The king’s canal inscription records digging a trunk canal and its effect upon land fertility.
The king is described as building canals and temples, collecting traditions, being associated with early literary material, founding national culture, and organizing national religion.
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Assyrian and Babylonian Literature: Selected Translations THE GILGAMESH NARRATIVE / USUALLY CALLED / THE BABYLONIAN NIMROD EPIC / THE GILGAMESH NARRATIVE 325; lines 20371-20454 confidence: low
A bracketed editorial note says the text breaks off, mentions traces including 'Babylon the city of joy,' and reconstructs Gilgamesh as city saviour and later king.
A bracketed editorial note says Gilgamesh comes to the distressed city as her saviour and later appears as her king.
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Cuneiform Parallels to the Old Testament II. A CERTIFICATE OF ADOPTION1 / IV. THE CODE OF HAMMURAPI / LITERATURE / PROLOGUE1; lines 22547-22648 confidence: medium
Hammurapi calls himself the shepherd called of Ellil, one who heaps plenty and abundance, supports Ekur, restores Eridu and E-apsu, magnifies Babylon, rejoices Marduk, serves in Esagila, and is royal seed created by Sin.
Hammurapi is praised for restoring cities and temples, supplying water, increasing agriculture, heaping grain, and enriching cult centers.
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Cuneiform Parallels to the Old Testament NINTH TABLET / TENTH TABLET / ELEVENTH TABLET / TWELFTH TABLET; lines 7689-7799 confidence: medium
After hearing the voice, the survivors sacrifice to the gods, go on foot to Babylon, dig up the writings at Sippar, found many cities and shrines, and repopulate Babylonia.
After the flood, the survivors recover writings, found cities and shrines, and repopulate Babylonia.
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Cuneiform Parallels to the Old Testament PTOLEMAIC CANON / LITERATURE / HISTORICAL TEXTS / I. HAMMURAPI; lines 15591-15700 confidence: medium
Babylon is described as an early city that became a long-lasting center of power, wealth, and culture after Hammurapi made it great and enabled conquest of south and north.
Hammurapi is credited with making Babylon great, conquering regions, welding city kingdoms into one, building public works, codifying law, and enforcing justice.
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Cuneiform Parallels to the Old Testament PTOLEMAIC CANON / LITERATURE / HISTORICAL TEXTS / I. HAMMURAPI; lines 15702-15828 confidence: medium
Hammurapi makes canals, connects Sippar with the Euphrates, organizes waterways, builds a famine granary, rebuilds walls like a great mountain, prepares a residence, and restores temples.
Hammurapi supplies water, prevents famine, restores institutions and temples, gathers laws, and maintains justice in ordinary affairs.
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Cuneiform Parallels to the Old Testament PTOLEMAIC CANON / LITERATURE / HISTORICAL TEXTS / I. HAMMURAPI; lines 15830-15946 confidence: medium
Hammurapi raises Sippar’s wall with earth like a great mountain, surrounds it with a swamp, digs the Euphrates unto Sippar, and sets up a wall of safety.
Hammurapi raises protective works, digs canals, creates fields and grain, provides unfailing water, food, drink, abundance, and peaceful habitation for people.
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Cuneiform Parallels to the Old Testament TABLET NO. 3 / TABLET NO. 2 / IV. PRIMITIVE REVELATION AND THE / EARLY KINGS1; lines 5816-5946 confidence: high
In the first year an intelligent being named Pannes/Oannes appeared from the Red Sea near Babylonia, with fish body, additional head, human feet, and human voice.
Oannes teaches humans writing, numbers, arts, cities, temples, laws, land surveying, agriculture, and civilized life.
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Cuneiform Parallels to the Old Testament TABLET NO. 3 / TABLET NO. 2 / IV. PRIMITIVE REVELATION AND THE / EARLY KINGS1; lines 5949-6061 confidence: medium
“from the Red Sea came forth four Sirens ... having the appearance of man and of fish.”
The passage describes multiple fish-and-man beings emerging from the Red Sea and says they were sent forth by Oannes.
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Cuneiform Parallels to the Old Testament THE FIFTH TABLET / THE SIXTH TABLET / THE SIXTH TABLET / THE SEVENTH TABLET; lines 3405-3436 confidence: medium
Asari is addressed as bestower of fruitfulness, founder of agriculture, creator of grain and plants, and cause of green herb springing up.
A named divine figure is praised as founder of agriculture and creator of grain, plants, and green herb.
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Cuneiform Parallels to the Old Testament THE SIXTH TABLET / THE SEVENTH TABLET / THE 8EVENTH TABLET / THE WORLD BY MARDUK; lines 3996-4226 confidence: medium
Marduk lays reed-work on the waters, forms dust and pours it onto the reed-work, forms mankind for divine habitation, and Aruru with him creates the seed of mankind.
Marduk creates or establishes mankind, rivers, plants, animals, bricks, moulds, houses, cities, and named cult centers.
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Cuneiform Parallels to the Old Testament THE SIXTH TABLET / THE SIXTH TABLET / THE SEVENTH TABLET / THE 8EVENTH TABLET; lines 3692-3880 confidence: medium
The creator makes the god of bricks, reed and forest for building work, and the gods of carpenters and smiths together with Arazu to complete building work.
The ritual creation sequence produces building materials, a brick god, craft gods, mountains, seas, and resources for sacrificial gifts.
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Cuneiform Parallels to the Old Testament THE WORLD BY MARDUK / INCANTATION OF THE TOOTHACHE / III. THE MYTH OF ADAPA.1 / TABLET NO. 1; lines 5282-5358 confidence: medium
In those years the wise man of Eridu is introduced; Ea creates him as chief among men, and he is called a wise man whose command none should oppose.
Adapa is created by Ea as chief among men and is portrayed as a wise, clean-handed observer of divine statutes who provides essential services for Eridu.
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The Babylonian Legends of the Creation FOURTH TABLET. / FIFTH TABLET. / SIXTH TABLET. / SEVENTH TABLET.; lines 2490-2638 confidence: medium
Asari is praised as giver of plantations, appointer of sowing time, and maker of grain, fibrous plants, and garden herbs.
The deity creates mankind in mercy, gives crops and sowing time, supplies wants, and grants abundance and plenty.
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The Epic of Gilgamish OF ORIENTAL STORIES. / PREFACE. / R. CAMPBELL THOMPSON. / ADDENDA ET CORRIGENDA.; lines 215-411 confidence: medium
Gilgamish is associated with high-walled Erech, building its ramparts, and strengthening the sacred foundation of E-Anna.
Gilgamish is credited with building the ramparts of Erech and strengthening the sacred E-Anna foundation.
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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 1892-2098 confidence: medium
A parenthetical editorial summary says the fight with the Heavenly Bull is about to take place in Erech; one hundred, then two hundred, then three hundred men descend on it, but its fiery breath annihilates or overcomes them.
The Heavenly Bull attacks in Erech, overcomes groups of men with fiery breath, and is eventually slain after Enkidu seizes it; the heroes then sacrifice its heart.
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islamic
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The Koran (Al-Qur'an) A PRELIMINARY DISCOURSE, / BY GEORGE SALE. / ONE OF THE LORDS OF HIS MAJESTY'S MOST HONOURABLE PRIVY COUNCIL. / MY LORD,; lines 68-146 confidence: medium
The speaker notes that founders of states and lawgivers are usually honored, but says the legislator of the Arabs has been treated differently by those rejecting his claim to a divine mission, especially Christians.
The passage frames founders of states and institutors of laws as honored figures, and presents Mohammed as the legislator who formed the Arabs to empire and gave them religion and laws.
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The Koran (Al-Qur'an) A PRELIMINARY DISCOURSE, / BY GEORGE SALE. / ONE OF THE LORDS OF HIS MAJESTY'S MOST HONOURABLE PRIVY COUNCIL. / MY LORD,; lines 68-146 confidence: medium
Sale says founders of states and institutors of laws are generally honored, but Mohammed, called the legislator of the Arabs, is treated differently by those who reject his claim to a divine mission, especially Christians.
The passage identifies Mohammed as the legislator of the Arabs and says he gave them religion and laws, while also discussing founders of states and institutors of laws.
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The Koran (Al-Qur'an) A TABLE OF THE CHAPTERS / THE KORAN. / PRELIMINARY DISCOURSE / SECTION I.; lines 1933-1981 confidence: low
Arabic is described as ancient, arising soon after or at Babel; dialects include Hammyar and Koreish; Yarab is said to be first to deviate from Syriac to Arabic.
Yarab is presented as the first to deviate from Syriac to Arabic, and Ismael is associated with transmitting Arabic in relation to the Koreish.
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The Koran (Al-Qur'an) A TABLE OF THE CHAPTERS / THE KORAN. / PRELIMINARY DISCOURSE / SECTION I.; lines 1933-1981 confidence: low
Mormer Ebn Morra of Anbar is named as inventor of the Arabic character, and Bashar the Kendian as the one who learned it from Anbar and introduced it at Mecca.
Named figures invent, introduce, and reform the Arabic character, and the Koran is said to have first been written in that early character.
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The Koran (Al-Qur'an) CHAPTER XI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 20565-20642 confidence: medium
Sale's note says Joseph as Wazir governed wisely, promoted justice, industry, agriculture, and public works, and managed famine grain sales before releasing Egyptians and restoring their substance.
The note describes Joseph as Wazir governing with great wisdom, administering justice, improving agriculture, creating public works, and managing corn distribution during famine.
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The Koran (Al-Qur'an) CHAPTER XVII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XVIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 23710-23808 confidence: medium
“Gog and Magog waste the land; shall we therefore pay thee tribute, on condition that thou build a rampart between us and them?”
Dhu'lkarnein protects a threatened people by constructing a strong wall against Gog and Magog with their assistance.
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The Koran (Al-Qur'an) CHAPTER XVII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XVIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 23710-23808 confidence: medium
The people between the mountains say Gog and Magog waste the land and offer tribute for a rampart; Dhu'lkarnein replies that the Lord's strengthening power is better than tribute and asks for assistance to set a strong wall between them.
Dhu'lkarnein uses power attributed to his Lord and communal labor to create a protective wall for a vulnerable people.
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The Koran (Al-Qur'an) CHAPTER XX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 25242-25306 confidence: medium
Before David's invention, men used broad plates of metal; one writer says David's iron became soft in his hands like wax.
David is associated with inventing metal defensive equipment and with iron becoming soft in his hands like wax.
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The Koran (Al-Qur'an) CHAPTER XX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 25242-25306 confidence: medium
Before David's invention, men used broad metal plates for armor; one writer reports that David's iron became soft like wax in his hands.
David is associated with inventing improved armor, and a writer says the iron he used became soft in his hands like wax.
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The Koran (Al-Qur'an) CHAPTER XXXIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXIV. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 30137-30241 confidence: low
God bestows excellence on David, commands mountains to sing alternate praises with him, obliges birds to join, softens iron for him, and tells him to make complete coats of mail.
David receives softened iron and instruction to make complete coats of mail with arranged plates.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / FINIS / AN INDEX / OF THE; lines 39628-39754 confidence: medium
"Dhu'lkarnein... builds a wall to prevent the incursions of Gog and Magog"
Dhu'lkarnein builds a wall to prevent the incursions of Gog and Magog.
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The Koran (Al-Qur'an) LIFE OF GEORGE SALE. / R. A. DAVENPORT. / INTRODUCTION / TO THE READER.; lines 500-578 confidence: medium
"Mohammed, the lawgiver of the Arabians, and founder of an empire" that spread in less than a century over a vast part of the world.
Mohammed is explicitly described as the lawgiver of the Arabians and founder of a rapidly spreading empire.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 11070-11217 confidence: medium
Dhoulkarnain is introduced; his power is established on earth; he follows routes to the setting of the sun in a miry fount and to the rising of the sun upon a people without shelter from it.
Dhoulkarnain’s power is established on earth; he travels by routes, judges peoples, and builds a protective barrier for a threatened community.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 11070-11217 confidence: medium
Dhoulkarnain is introduced; his power is established on earth, he follows a route to the setting of the sun, finds it in a miry fount, and encounters a people.
Dhoulkarnain’s power is established on earth, he is given routes, and he travels to the setting sun, rising sun, and the region between two mountains.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 11219-11354 confidence: medium
The notes identify Dhoulkarnain probably as Alexander the Great, describe a divine commission against impiety and idolatry, name Yadjoudj and Madjoudj as eastern barbarous peoples, and discuss a rampart identified with fortifications associated with Alexander.
Dhoulkarnain/Alexander is described as invested with a divine commission for extirpating impiety and idolatry.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 17322-17443 confidence: medium
Noah's mission is said to be similarly described by the Rabbins, with citations to Sanhedrin and Midrash Rabbah.
Houd and Saleh are described as possible emissaries or teachers whose rejection was recast by Muhammad; Noah's mission is also noted in comparison with Rabbinic material.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 19679-19788 confidence: high
By God’s will they rout the enemy; David slays Goliath; God gives David kingship, wisdom, and teaching, and divine restraint prevents total corruption of the earth.
David slays Goliath, after which God gives him kingship, wisdom, and teaching.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 848-912 confidence: medium
The passage says Arabia was prepared for a new religion and needed a master mind; Muhammad's career is described as showing the force of intense faith and as having great influence despite serious defects.
The passage calls Muhammad a great though imperfect teacher and says his teaching shaped faith, morals, and earthly life for many people over nearly thirteen centuries.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 848-912 confidence: medium
The passage says Muhammad was actuated by a sincere desire to deliver his countrymen from idolatry, proclaim the Unity of the Godhead, and came to believe he had received a divine call and was an accredited messenger of Heaven.
Muhammad is described as seeking to rescue his countrymen from idolatry, harmonise prepared religious elements, and exert lasting influence over collective life.
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The Koran (Al-Qur'an) The Koran (Al-Qur'an) / INTRODUCTION; lines 201-285 confidence: medium
The Koran is described as a major religious book that transformed Arabian desert tribes into a nation of heroes and helped create vast Muhammedan politico-religious organisations.
The passage attributes the transformation of tribes and the creation of large politico-religious organisations to the influence of the Koran and the mind of Muhammed behind it.
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The Koran (Al-Qur'an) The Koran (Al-Qur'an) / INTRODUCTION; lines 201-285 confidence: low
The introduction says the Koran is a major religious book whose effects included transforming Arabian desert tribes into a nation and creating large politico-religious organizations.
The passage credits the Koran and its producing prophetic mind with transforming Arabian tribes, forming major politico-religious organizations, and stimulating later learning.
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The Koran (Al-Qur'an) The Koran (Al-Qur'an) / INTRODUCTION; lines 287-351 confidence: low
Rodwell's chronological arrangement of the Suras is said to rest mainly on historical and literary evidence and to let readers trace the prophet's mind from early inspiration to the later role of warrior, politician, and founder of an empire.
The chronological arrangement is said to show the prophet's development from inspiration toward the role of warrior, politician, and founder of an empire.
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The Koran (Al-Qur'an) THE KORAN. / PRELIMINARY DISCOURSE / SECTION I. / SECTION II.; lines 2405-2456 confidence: medium
Arab tribal division and independence are said to favor Mohammed's first propagation of religion and foundation of power; after conversion, tribal union favors later conquests and grandeur.
The passage describes Mohammed's religion as first benefiting from tribal independence and then producing union that enabled conquest and grandeur.
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The Koran (Al-Qur'an) THE KORAN. / PRELIMINARY DISCOURSE / SECTION I. / SECTION II.; lines 2864-2911 confidence: medium
The passage gives the maxim that armed prophets succeed and unarmed ones fail, names Moses, Cyrus, Theseus, and Romulus, and says Qur'an chapter 22 was the first permission for Mohammed's armed defense.
The passage cites the maxim that armed prophets succeed and says Moses, Cyrus, Theseus, and Romulus would not have established lasting observance of their institutions without arms.
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japanese
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Japanese Fairy Tales COMPILED BY / PREFACE / JAPANESE FAIRY TALES / MY LORD BAG OF RICE; lines 262-377 confidence: medium
Hidesato sees an enormous centipede winding around the mountains in starlight, with fire-like eyes and glowing feet moving toward the shore.
Hidesato, called a brave warrior and preserver, kills a huge centipede whose body is described as serpentine.
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Japanese Fairy Tales MY LORD BAG OF RICE / THE TONGUE-CUT SPARROW / THE STORY OF URASHIMA TARO, THE FISHER LAD / THE FARMER AND THE BADGER; lines 1413-1523 confidence: high
Kotei returns to the palace, ponders how to conquer the magician, and invents the shinansha so his men will not fear the fogs raised by Shiyu.
Kotei invents the shinansha after reflection and uses it to prevent his army from being confounded by Shiyu's fog.
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Japanese Fairy Tales MY LORD BAG OF RICE / THE TONGUE-CUT SPARROW / THE STORY OF URASHIMA TARO, THE FISHER LAD / THE FARMER AND THE BADGER; lines 1413-1523 confidence: high
The passage contrasts the north-pointing compass with the shinansha, a chariot bearing a man-shaped figure that always points south.
Kotei invents the shinansha, a south-pointing carriage, to overcome the magician’s fog and guide his army.
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Japanese Fairy Tales MY LORD BAG OF RICE / THE TONGUE-CUT SPARROW / THE STORY OF URASHIMA TARO, THE FISHER LAD / THE FARMER AND THE BADGER; lines 1525-1574 confidence: medium
Kotei reflects on a leaf carrying a spider across the river, invents the first boat, and has enough boats made for the whole army.
Kotei imitates a leaf carrying a spider to invent the first boat and is described as making inventions that benefit his people.
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Japanese Fairy Tales MY LORD BAG OF RICE / THE TONGUE-CUT SPARROW / THE STORY OF URASHIMA TARO, THE FISHER LAD / THE FARMER AND THE BADGER; lines 1525-1574 confidence: high
A leaf carrying a spider over the river inspires Kotei to invent the first boat; he then has enough boats made for the whole army.
Kotei invents the first boat, makes other beneficial inventions, restores peace, and is loved by his subjects.
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Japanese Fairy Tales THE JELLY FISH AND THE MONKEY / THE QUARREL OF THE MONKEY AND THE CRAB / THE WHITE HARE AND THE CROCODILES / THE STORY OF PRINCE YAMATO TAKE; lines 5813-5924 confidence: medium
“sometimes by using his wisdom and sometimes by using his bodily strength, and at other times by resorting to craftiness” he defeats the king’s foes and brings peace and rest to the land and people.
The narrator says Yamato prevails against all the king’s foes by wisdom, bodily strength, and craftiness, bringing peace and rest to the land and people.
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Japanese Fairy Tales THE JELLY FISH AND THE MONKEY / THE QUARREL OF THE MONKEY AND THE CRAB / THE WHITE HARE AND THE CROCODILES / THE STORY OF PRINCE YAMATO TAKE; lines 5813-5924 confidence: medium
The Prince identifies himself as the King's son Yamato, sent by his father as avenger of evil to bring death to rebels and end robbery and murder.
The Prince is the King's son, sent as avenger of evil, and his victories bring peace and rest to the land and people before royal reward.
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Japanese Fairy Tales THE JELLY FISH AND THE MONKEY / THE QUARREL OF THE MONKEY AND THE CRAB / THE WHITE HARE AND THE CROCODILES / THE STORY OF PRINCE YAMATO TAKE; lines 6021-6126 confidence: medium
The Prince credits his escape to the sword of Murakumo and Amaterasu, raises the sword, renames it Kusanagi-no-Tsurugi or Grass-Cleaving Sword, and names the fire-escape place Yaidzu.
The Prince names the place Yaidzu after setting fire to the grass and escaping, and the passage connects the name to a present-day spot.
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Japanese Fairy Tales THE JELLY FISH AND THE MONKEY / THE QUARREL OF THE MONKEY AND THE CRAB / THE WHITE HARE AND THE CROCODILES / THE STORY OF PRINCE YAMATO TAKE; lines 6128-6233 confidence: medium
Yamato Take has fulfilled his father’s orders, subdued rebels, removed robbers and enemies, and is renowned as strong in battle and wise in council.
Yamato Take fulfills his father’s orders, subdues rebels and enemies, protects the King’s subjects, and is praised for strength in battle and wisdom in council.
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Japanese Fairy Tales THE JELLY FISH AND THE MONKEY / THE QUARREL OF THE MONKEY AND THE CRAB / THE WHITE HARE AND THE CROCODILES / THE STORY OF PRINCE YAMATO TAKE; lines 6128-6233 confidence: high
In Omi, Yamato Take sees mourning and learns that a mountain monster raids villages, devours people, and prevents daily work.
The feared mountain monster appears as a serpent on Ibuki Mountain, and Yamato Take kills it with his bare arms.
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Japanese Fairy Tales THE JELLY FISH AND THE MONKEY / THE QUARREL OF THE MONKEY AND THE CRAB / THE WHITE HARE AND THE CROCODILES / THE STORY OF PRINCE YAMATO TAKE; lines 6128-6233 confidence: high
In Omi, villagers mourn and fear a mountain monster that raids villages and devours people, keeping men and women from ordinary work.
The people of Omi fear a monster that devours villagers, and Yamato Take vows to kill it.
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Japanese Fairy Tales THE QUARREL OF THE MONKEY AND THE CRAB / THE WHITE HARE AND THE CROCODILES / THE STORY OF PRINCE YAMATO TAKE / MOMOTARO, OR THE STORY OF THE SON OF A PEACH; lines 6236-6369 confidence: medium
At fifteen, Momotaro is taller and stronger than other boys, handsome, courageous, wise, and viewed by the old couple as hero-like.
Momotaro grows stronger than other boys and is described as courageous, wise, and hero-like.
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Japanese Fairy Tales THE QUARREL OF THE MONKEY AND THE CRAB / THE WHITE HARE AND THE CROCODILES / THE STORY OF PRINCE YAMATO TAKE / MOMOTARO, OR THE STORY OF THE SON OF A PEACH; lines 6371-6508 confidence: medium
Momotaro describes a sea island northeast of Japan as the devils’ stronghold and says the devils invade, kill, rob, disobey the Emperor, eat captives, and must be conquered so their plunder can be brought back.
Momotaro states that he must conquer devils who harm the land and recover their plunder; the old man frames the mission as destroying demons and bringing peace.
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Japanese Fairy Tales THE QUARREL OF THE MONKEY AND THE CRAB / THE WHITE HARE AND THE CROCODILES / THE STORY OF PRINCE YAMATO TAKE / MOMOTARO, OR THE STORY OF THE SON OF A PEACH; lines 6371-6508 confidence: medium
Momotaro describes a sea island northeast of Japan as the stronghold of devils who invade, kill, rob, carry off goods, disobey the Emperor, and eat some captives.
Momotaro says he must conquer the devils who raid the land, recover plunder, and bring peace; the old man endorses this purpose.
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Japanese Fairy Tales THE QUARREL OF THE MONKEY AND THE CRAB / THE WHITE HARE AND THE CROCODILES / THE STORY OF PRINCE YAMATO TAKE / MOMOTARO, OR THE STORY OF THE SON OF A PEACH; lines 6510-6645 confidence: medium
Momotaro admires the bird's fighting spirit, orders it to surrender, and the bird identifies itself as a pheasant and asks to follow behind the dog and monkey.
Momotaro is leading a raid on devils and longs to kill monsters who have done harm in his country.
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Japanese Fairy Tales THE QUARREL OF THE MONKEY AND THE CRAB / THE WHITE HARE AND THE CROCODILES / THE STORY OF PRINCE YAMATO TAKE / MOMOTARO, OR THE STORY OF THE SON OF A PEACH; lines 6510-6645 confidence: medium
Momotaro says, “The first thing necessary in an army is harmony,” orders the dog, monkey, and pheasant to be friends with one mind, and the pheasant becomes a member of the suite and receives half a cake.
Momotaro leads a raid on devils and thinks of killing monsters who have done much harm in his country.
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Japanese Fairy Tales THE QUARREL OF THE MONKEY AND THE CRAB / THE WHITE HARE AND THE CROCODILES / THE STORY OF PRINCE YAMATO TAKE / MOMOTARO, OR THE STORY OF THE SON OF A PEACH; lines 6647-6752 confidence: high
The country makes Momotaro a hero and rejoices that it has been freed from the robber devils; the old couple rejoice and live in peace and plenty because of the treasure.
The passage ends with the country making Momotaro a hero and rejoicing that the robber devils no longer terrorize the land.
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Japanese Fairy Tales THE QUARREL OF THE MONKEY AND THE CRAB / THE WHITE HARE AND THE CROCODILES / THE STORY OF PRINCE YAMATO TAKE / MOMOTARO, OR THE STORY OF THE SON OF A PEACH; lines 6647-6752 confidence: medium
The pheasant flies from the ship to the castle roof, announces Momotaro’s challenge, demands that the devils surrender by breaking off their horns, and threatens them with death by the pheasant, dog, and monkey if they resist.
Momotaro, aided by the pheasant, dog, and monkey, attacks and defeats the devils who have terrorized the land.
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Japanese Fairy Tales THE STORY OF PRINCE YAMATO TAKE / MOMOTARO, OR THE STORY OF THE SON OF A PEACH / THE OGRE OF RASHOMON / HOW AN OLD MAN LOST HIS WEN; lines 7122-7243 confidence: medium
A new tale, 'The Stones of Five Colors and the Empress Jokwa,' is introduced as an old Chinese story about a giant empress who succeeded Fuki and repaired broken heavens and a sky-supporting pillar damaged during rebellion.
The passage introduces Empress Jokwa as a giant ruler who mended the broken heavens and a terrestrial pillar damaged during rebellion.
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Japanese Fairy Tales THE STORY OF PRINCE YAMATO TAKE / MOMOTARO, OR THE STORY OF THE SON OF A PEACH / THE OGRE OF RASHOMON / HOW AN OLD MAN LOST HIS WEN; lines 7485-7562 confidence: medium
Jokwa summons clouds, rides heavenwards with a vase of paste, mends the broken corner of the sky, repairs the broken pillar with legs of a very large tortoise, descends, and finds the world still dark.
Jokwa repairs the broken corner of the sky and broken pillar of Heaven, restoring cosmic order and human prosperity.
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Japanese Fairy Tales THE STORY OF PRINCE YAMATO TAKE / MOMOTARO, OR THE STORY OF THE SON OF A PEACH / THE OGRE OF RASHOMON / HOW AN OLD MAN LOST HIS WEN; lines 7485-7562 confidence: medium
Jokwa has subjects collect five-colored stones, boils them with porcelain in a caldron, and produces a paste for mending the sky.
Jokwa repairs cosmic damage, restores the conditions for sunlight and moonlight, and peace and prosperity follow under her reign.
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Japanese Fairy Tales THE TONGUE-CUT SPARROW / THE STORY OF URASHIMA TARO, THE FISHER LAD / THE FARMER AND THE BADGER / THE ADVENTURES OF KINTARO, THE GOLDEN BOY; lines 1834-1943 confidence: high
Raiko’s army includes the elite Four Braves; after Kintaro grows up, Raiko makes him their chief. News then arrives of a cannibal monster, and Raiko orders Kintaro to rescue the people.
Kintaro is ordered to rescue frightened people from a cannibal monster, kills it in its den, and is afterward described as the greatest hero of his country.
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Japanese Fairy Tales THE WHITE HARE AND THE CROCODILES / THE STORY OF PRINCE YAMATO TAKE / MOMOTARO, OR THE STORY OF THE SON OF A PEACH / THE OGRE OF RASHOMON; lines 6755-6881 confidence: medium
Raiko is a famous brave general; earlier he attacked Oeyama, routed a band of ogres, and cut off the chief monster’s head.
Raiko’s previous defeat of the Oeyama ogres is invoked by Watanabe to argue that ogres would not dare appear in Kyoto, and the knights belong to Raiko’s famous warrior band.
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Japanese Fairy Tales THE WHITE HARE AND THE CROCODILES / THE STORY OF PRINCE YAMATO TAKE / MOMOTARO, OR THE STORY OF THE SON OF A PEACH / THE OGRE OF RASHOMON; lines 6883-6997 confidence: medium
Watanabe is praised as a hero after showing the ogre's arm; he has a strong wooden, iron-banded box made, seals the arm inside, and keeps it in his room under his own charge.
Watanabe's deed is celebrated, and after the ogre escapes it fears Watanabe and no longer troubles Kyoto, allowing people to go out at night safely.
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korean
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Corea, the Hermit Nation CATHAY, ZIPANGU, AND THE MONGOLS. 73 / CATHAY, ZIPANGU, AND THE MONGOLS. / CHAPTER XL / NEW CHO-SEN.; lines 2973-3006 confidence: medium
Ki Tsze, called the first Chinese settler and civilizer of Corea, comes from violence and war to a peaceful eastern land and chooses the name Cho-sen, or Morning Calm.
Ki Tsze is presented as first settler and civilizer who gives the country a meaningful name after entering a peaceful eastern land.
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Corea, the Hermit Nation CATHAY, ZIPANGU, AND THE MONGOLS. 73 / CATHAY, ZIPANGU, AND THE MONGOLS. / CHAPTER XL / NEW CHO-SEN.; lines 2973-3006 confidence: medium
Ni Taijo is introduced as the deliverer-like figure, born near Broughton's Bay in Ham-kiung province, and said to surpass others in virtue, intelligence, and manly exercises.
Ni Taijo is described from youth as surpassing others in virtue, intelligence, and physical skills.
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Corea, the Hermit Nation CHANGES AFTER THE INVASION. 147 / CHANGES AFTER THE INVASION. 149 / CHANGES AFTER THE INVASION. 151 / CHANGES AFTER THE INVASION. 153; lines 5834-5874 confidence: medium
“The Chinese pay divine honors to one Hwang Tao Po,” described as “the reputed instructress” in spinning and weaving “tree-wool,” said to have come from Hainan Island.
Hwang Tao Po is credited as an instructress in spinning and weaving cotton and receives divine honors.
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Corea, the Hermit Nation CHAPTEE VL / CHAPTER VII. / CHAPTER yni. / JAPAN AND COREA.; lines 2030-2062 confidence: medium
The first settler of Japan, compared to a Puyu figure, crosses water upright on a fish and brings rudiments of literature and civilization.
The first settler crosses water on the back of a fish and brings literature and civilization.
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Corea, the Hermit Nation CHAPTEE VL / CHAPTER VII. / CHAPTER yni. / JAPAN AND COREA.; lines 2030-2062 confidence: medium
Susanoo is described as a mischievous Kojiki figure, half scamp and half benefactor, who planted Japan with trees grown from seeds brought from Corea.
Susanoo is described as mischievous, half scamp and half benefactor, and as planting Japan with trees from Corean seeds.
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Corea, the Hermit Nation CHAPTER III. / THE PUYU RACE AND THEIR MIGRATIONS. / COBEA. / THE PDYU RACE AND THEIR MIGRATIONS. 21; lines 876-958 confidence: low
The passage characterizes Fuyu as a vigorous, politically organized, feudal society and reports a conjecture that Ki Tsze's labors were in Fuyu and that, if he founded it, he introduced feudal forms from China; it also compares feudal stages in China, Corea, and Japan.
The passage reports a theory that Ki Tsze may have founded Fuyu and introduced feudal government forms there.
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Corea, the Hermit Nation CPIAPTER XXYII. / FEUDALISM, SERFDOM, AND SOCIETY. / FEUDALISM, SERFDOM, AND SOCIETY. 239 / FEUDALISM, SERFDOM, AND SOCIETY. 241; lines 9005-9053 confidence: low
Cho-sen's institution is described as serfdom rather than slavery and as an inheritance of feudalism; the author names Alexander, Lincoln, and Mutsihito and hopes for a great liberator to arise in the Land of Morning Calm.
The author hopes for a future great liberator in Cho-sen and compares that hoped figure to named liberators associated with Russia, America, and Japan.
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Corea, the Hermit Nation EDUCATION AND CULTURE. 339 / EDUCATION AND CULTURE. 341 / X EDUCATION AND CULTURE. 343 / CHAPTER XXXIX.; lines 13437-13515 confidence: medium
Senghuni passes sentinels at Ai-chiu and reaches Seoul; Stonewall receives his share, reads, meditates, preaches, and friends in the capital, nobles and commoners, accept the doctrines and are baptized.
Stonewall is explicitly called the forerunner, named John the Baptist, begins preaching, and his Seoul friends accept the doctrines and are baptized.
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Corea, the Hermit Nation MA-HAN AND BEN-HAN. / SHIN-HAN. / SAM-HAN, OR SOUTHERN COREA. 33 / OHAPTEE V.; lines 1413-1496 confidence: medium
Hiaksai's Indian Buddhist faith is said to influence Japan; Wani is named as the first teacher of Chinese letters and ethics in Nippon, and a Corean missionary carries Buddhist images and sutras across the Sea of Japan.
Wani is identified as the first teacher of Chinese letters and ethics in Nippon, and another Corean missionary is identified as the first to carry northern Buddhist images and sutras across the Sea of Japan.
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Corea, the Hermit Nation MOURNING AND BURIAL. 283 / CHAPTER XXXII. / OTJT-DOOR LIFE. -CHARACTERS AND EMPLOYMENTS. / OUT-DOOR LIFE. -CHARACTERS AND EMPLOYMENTS. 291; lines 11091-11151 confidence: low
Wan-ka is named as father of Corean music, and the kemunko, kanyahko, ko-siul, five-stringed harp or violin, flutes, trumpets, cymbals, drums, and other percussion objects are listed.
Wan-ka is called the father of Corean music and associated with antiquity.
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Corea, the Hermit Nation OHAPTEE V. / EPOCH OF THE THREE KINGDOMS. --HI AKSAL 39 / CHAPTEE VL / CHAPTER VII.; lines 1879-1964 confidence: medium
Buddhism spreads; Chul-chong at Kion-chiu is credited with inventing the Nido syllabary, using selected Chinese characters phonetically, possibly under Sanskrit influence, with simple forms of lines and circles.
Chul-chong is singled out as an exceptional scholar and is credited with inventing the Korean Nido syllabary.
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Corea, the Hermit Nation RELIGION. 329 / RELIGION. 83J / RELIGION. 333 / RELIGION. 335; lines 13015-13091 confidence: medium
Fu-hi, reputed founder of Chinese civilization, reads the diagrams on a scroll on the back of a dragon-horse rising from the Yellow River and invents Chinese writing.
Fu-hi, the reputed founder of Chinese civilization, reads diagrams on a scroll carried by a dragon-horse rising from the Yellow River and invents Chinese writing.
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Corea, the Hermit Nation RELIGION. 333 / RELIGION. 335 / CHAPTEE XXXVIII. / EDUCATION AND CULTURE.; lines 13106-13183 confidence: medium
The Corean syllabary Nido is attributed to Chul-chong, a seventh-century minister at the Shinra court; it is described as a syllabary made by assigning phonetic values to common Chinese characters and probably suggested by Sanskrit letters.
Chul-chong is credited with inventing Nido and Syel-chong with inventing Unmun, both cultural tools of writing and learning.
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Corea, the Hermit Nation RELIGION. / RELIGION. 327 / RELIGION. 329 / RELIGION. 83J; lines 12849-12931 confidence: high
The passage says that local heroes, sages, and gods in Buddhist regions have been renamed and accepted as avatars or incarnations of Buddha, and that artists take liberties with subordinate figures so national manufacture can be recognized.
The passage says indigenous heroes, sages, and gods are renamed and accepted by Buddhists as avatars or incarnations of Buddha; a battle-flag figure may be a deified local hero such as Dan Kun or Ki Tsze.
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Corea, the Hermit Nation THE CORBAN PENINSULA. 5 / THE COREAN PENINSULA. 7 / CHAPTER II. / THE OLD KINGDOM OF CHO-SEN.; lines 477-557 confidence: high
Corea is said to be inhabited by a non-aboriginal race descended from stock beyond northern mountains; Ki Tsze is introduced as one whom Coreans still called the founder of their social order, with labors in the peninsula and Manchuria.
Ki Tsze is remembered as founder of social order, later becomes king of emigrants and exiles, and is credited with laws and political ordering.
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Corea, the Hermit Nation THE CORBAN PENINSULA. 5 / THE COREAN PENINSULA. 7 / CHAPTER II. / THE OLD KINGDOM OF CHO-SEN.; lines 477-557 confidence: medium
Ki Tsze reduces the aboriginal people of his realm to order, polices borders, gives laws, and introduces Chinese etiquette and polity. Before him they are described as living in caves and holes, wearing leaves, and lacking manners, morals, agriculture, and cooking; Dan Kun is said to have partially civilized them.
The earlier inhabitants are described as living in caves and holes and lacking social practices before Ki Tsze gives laws and introduces polity.
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Corea, the Hermit Nation THE CORBAN PENINSULA. 5 / THE COREAN PENINSULA. 7 / CHAPTER II. / THE OLD KINGDOM OF CHO-SEN.; lines 477-557 confidence: low
Ki Tsze reduces the aboriginal people of his realm to order, polices borders, gives laws, and introduces Chinese etiquette and polity. Before him they are described as living in caves and holes, wearing leaves, and lacking manners, morals, agriculture, and cooking; Dan Kun is said to have partially civilized them.
Dan Kun is called a divine being who had partially civilized the people before Ki Tsze's more complete ordering.
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Corea, the Hermit Nation THE COREAN PENINSULA. 7 / CHAPTER II. / THE OLD KINGDOM OF CHO-SEN. / THE OLD KINGDOM OF CHO-SBN. 13; lines 560-652 confidence: high
Ki Tsze is said to have taught the aborigines letters, reading and writing, medicine, arts, and feudal Chinese political principles; Japanese and Korean name forms are given; Kishi conferred the name Cho-sen or Morning Calm on his new domain.
Ki Tsze is described as teaching aborigines literacy, medicine, arts, and feudal Chinese political principles and as founder of Korean social order.
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Corea, the Hermit Nation THE COREAN PENINSULA. 7 / CHAPTER II. / THE OLD KINGDOM OF CHO-SEN. / THE OLD KINGDOM OF CHO-SBN. 13; lines 560-652 confidence: high
The passage summarizes official letters and proclamations that praise Ki Tsze as founder of virtue and order, refer to the Yin migration east, emphasize rites, justice, loyalty, and duties, and mention the kingdom granted to Ki Tsze.
Official Korean documents and the author's summary present Ki Tsze as first lawgiver, founder of virtue and order, and source of doctrines to which Korea remained loyal.
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Corea, the Hermit Nation THE COREAN PENINSULA. 7 / CHAPTER II. / THE OLD KINGDOM OF CHO-SEN. / THE OLD KINGDOM OF CHO-SBN. 13; lines 560-652 confidence: medium
The passage summarizes official letters and proclamations that praise Ki Tsze as founder of virtue and order, refer to the Yin migration east, emphasize rites, justice, loyalty, and duties, and mention the kingdom granted to Ki Tsze.
Ki Tsze and his colonists are described as migrants to the East and as the first immigrants known to written history, while earlier inhabitants were already present in the land.
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Corea, the Hermit Nation THE ISSACHAR OP EASTERN ASIA. 157 / THE ISSACHAR OP EASTERN ASIA. 159 / THE ISSACHAR OF EASTERN ASIA. / THE ISSACHAB OP EASTERN ASIA. 163; lines 6172-6253 confidence: medium
The traveler reported a Peking palace portrait of Yoshitsune, whom some Japanese believed "fled the country" and "became the mighty warrior Genghis Khan"; the author adds, "Whether mistaken or not."
The passage reports that some Japanese believed Yoshitsune fled Japan, landed in Manchuria, and became Genghis Khan.
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Corea, the Hermit Nation THE OLD KINGDOM OF CHO-SEN. 17 / CHAPTER III. / THE PUYU RACE AND THEIR MIGRATIONS. / COBEA.; lines 853-873 confidence: medium
The young archer, threatened with death in royal service, flees southeast to a vast impassable river while pursuers are close behind.
The figure associated with the Founder of Fuyu flees the kingdom under threat and moves toward a decisive river crossing.
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Corea, the Hermit Nation THE OLD KINGDOM OP CHO-SEN. 15 / THE OLD KINGDOM OF CHO-SEN. 17 / CHAPTER III. / THE PUYU RACE AND THEIR MIGRATIONS.; lines 812-850 confidence: medium
The passage locates ancient To-li or Korai north of the Sungari/Amur region, says the founder of the Corean race sprang from it, and offers the Genesis-like phrasing: "Out of Korai went forth Ko and builded Corea."
The narrator summarizes the origin with the formula that Ko went forth from Korai and built Corea, after stating that the founder of the Corean race sprang from that kingdom.
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Korean Tales HONG NIL TONG. / HONG KIL TONG . / HONG KIL TONG. / HONG KIL TONG.; lines 5741-5810 confidence: medium
Kil Tong sails to an uninhabited island off the west coast, stores riches and valuables there, and teaches his people to till the soil.
On the uninhabited island, Kil Tong teaches his people to till the soil.
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andamanese
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On the Aboriginal Inhabitants of the Andaman Islands PAET III. / PLATE VIII / ANDAMANESE EQUIPPED FOR JOURNEY. / ANDAMANESE SHOOTING, DANCING, SLEEPING, AND GREETING.; lines 8049-8172 confidence: medium
The passage says traditions report Pu'luga teaching painting to the first parents; the art was lost after the Deluge and revived after accidental rediscovery of pigments.
Pu'luga is said to have instructed the first parents in painting, presenting the practice as an art transmitted at the beginning of human society.
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On the Aboriginal Inhabitants of the Andaman Islands VIII. / PLATE VI. / GREAT ANDAMAN TYPES AT PORT BLAIR HOME. / PLATE VII.; lines 7063-7183 confidence: high
Pu'higa taught .t&mo- fire by stacking chdr- and ber- wood and calling Mother Sun to sit on or near the pile until it ignited, after which she returned to the sky; .t&mo- was taught to cook pigs.
Pu'higa teaches fire, cooking, hunting, fishing, canoe-making, harpoon-making, basket-making, net-making, use of red ochre and white clay, and language.
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On the Aboriginal Inhabitants of the Andaman Islands VIII. / PLATE VI. / GREAT ANDAMAN TYPES AT PORT BLAIR HOME. / PLATE VII.; lines 7581-7682 confidence: medium
A conflicting story says night was punishment after two women destroyed a caterpillar and u'tura- plant; Pu'luga- imposed long darkness, the chief invented dancing and singing, and Pu'luga- granted alternating day/night and later created the moon; the same word denotes caterpillar and night.
mai'a Jcoiw&t- invents dancing and singing as a practical strategy that leads Pu'luga- to reduce the punishment of darkness.
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The Andaman Islanders: A Study in Social Anthropology CHAPTER II / CEREMONIAL CUSTOMS / CHAPTER III / RELIGIOUS AND MAGICAL BELIEFS; lines 5343-5427 confidence: low
A-Pučikwar statements describe the moon as male with the sun as wife, or as female and wife of Tomo; Tomo is linked with fine weather and daylight, lives in the sky, hosts dead spirits, and is said in some legends to be the first ancestor.
Tomo is associated with sending daylight and fine weather and is noted as the first ancestor of the Andamanese according to some legends.
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The Andaman Islanders: A Study in Social Anthropology CHAPTER II / CEREMONIAL CUSTOMS / CHAPTER III / RELIGIOUS AND MAGICAL BELIEFS; lines 5429-5519 confidence: medium
Another version says Maia Čara makes daylight; Čara seems equivalent to Tomo of the A-Pučikwar and other Southern tribes, is sometimes the first ancestor or creator of the Andamanese, and lives in the sky.
Maia Čara is described as making daylight and as sometimes the first ancestor or creator of the Andamanese.
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The Andaman Islanders: A Study in Social Anthropology CHAPTER II / CEREMONIAL CUSTOMS / CHAPTER III / RELIGIOUS AND MAGICAL BELIEFS; lines 6882-6988 confidence: medium
Pterocarpus is a striking tree with hard red wood for sounding-boards; an A-Pučikwar belief makes looking at its flowers dangerous, with stories of madness or death, and North Andaman string games are prohibited during its flowering; Lau and crab are alternate credited inventors of string games.
A parenthetical note says one statement attributes invention of string games to the Lau, while another attributes it to the crab.
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The Andaman Islanders: A Study in Social Anthropology CHAPTER III / RELIGIOUS AND MAGICAL BELIEFS / CHAPTER IV / MYTHS AND LEGENDS; lines 7098-7203 confidence: medium
Prawn first produced or obtained fire when dry yam leaves caught fire, made a fire and slept; Kingfisher stole fire and cooked fish; Dove stole fire from Kingfisher, with an implied gift of fire to the ancestors of the Andamanese.
The animal-named Dove is implied to give fire to the ancestors of the Andamanese, while the broader passage states that legends concern ancestral figures, many of whom bear animal-species names.
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The Andaman Islanders: A Study in Social Anthropology CHAPTER III / RELIGIOUS AND MAGICAL BELIEFS / CHAPTER IV / MYTHS AND LEGENDS; lines 7205-7292 confidence: high
J̌utpu makes Ko̱t from clay taken from a white-ant nest, makes other people from clay, and teaches male arts while Ko̱t teaches women’s crafts and body-patterning with clay.
J̌utpu teaches canoes, bows and arrows, hunting, and fishing; Ko̱t teaches women crafts and body-pattern clay use; Po̱ičotobut teaches arts and customs.
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The Andaman Islanders: A Study in Social Anthropology CHAPTER III / RELIGIOUS AND MAGICAL BELIEFS / CHAPTER IV / MYTHS AND LEGENDS; lines 7375-7471 confidence: high
Notebook statement: Biliku lived at Pura-’ra-poŋ; her husband and children are named; she made the sun and moon, invented women's objects such as baskets and nets, discovered fire, and discovered edible roots including ko̱nmo and mino.
Biliku is credited with making celestial bodies and earth or forest, inventing women's objects, and discovering fire and edible roots; Pe̱rǰido is credited with inventing Andamanese arts.
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The Andaman Islanders: A Study in Social Anthropology CHAPTER III / RELIGIOUS AND MAGICAL BELIEFS / CHAPTER IV / MYTHS AND LEGENDS; lines 7473-7580 confidence: medium
Aka-Čari legend: Biliku makes fire by striking a red stone and pearl shell; Mite steals fire while Biliku sleeps and gives it to the village and then to all places.
Mite gives stolen fire to villages and places; Tiritmo, Čo̱kčura, Totemo, and Mo̱ičo transmit fire to others or to all people in other versions.
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The Andaman Islanders: A Study in Social Anthropology CHAPTER III / RELIGIOUS AND MAGICAL BELIEFS / CHAPTER IV / MYTHS AND LEGENDS; lines 7582-7686 confidence: medium
One obscure version says Maia Dik makes fire; Maia Totemo steals it, cooks fish, and sleeps; Maia Mite then steals fire from Maia Totemo.
Animal-associated figures including kingfisher, dove, parrot, fish, and skink obtain, carry, give, or serve as sources of fire for ancestors or people.
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The Andaman Islanders: A Study in Social Anthropology CHAPTER III / RELIGIOUS AND MAGICAL BELIEFS / CHAPTER IV / MYTHS AND LEGENDS; lines 7688-7781 confidence: medium
Puluga makes the first man Tomo, gives him fire, teaches its use, stacks two named woods, and has the sun ignite the pile.
Two origin versions explain fire’s introduction to Tomo through Puluga, with the second adding instruction in cooking by Lači Puŋa Ablola.
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The Andaman Islanders: A Study in Social Anthropology CHAPTER III / RELIGIOUS AND MAGICAL BELIEFS / CHAPTER IV / MYTHS AND LEGENDS; lines 7895-8002 confidence: medium
After Tomo and his wife disappear, Ko̱lwo̱t holds headship and is first to spear and catch turtles; after later disobedience Puluga sends a flood that destroys all living; four named persons survive in a canoe and Puluga re-creates animals and birds.
Ko̱lwo̱t is distinguished as the first to spear and catch turtles and later receives headship at Wota-emi.
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The Andaman Islanders: A Study in Social Anthropology CHAPTER III / RELIGIOUS AND MAGICAL BELIEFS / CHAPTER IV / MYTHS AND LEGENDS; lines 8004-8085 confidence: medium
At the hut, people inspect Teŋat’s objects; he gives the yam’s name, shows how to cook it, and the ancestors eat gono for the first time.
Teŋat teaches the yam’s name, how to cook it, how to make torches, and how to dance and sing; Maia Ko̱lwo̱t invents dancing and singing in another version.
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The Andaman Islanders: A Study in Social Anthropology CHAPTER III / RELIGIOUS AND MAGICAL BELIEFS / CHAPTER IV / MYTHS AND LEGENDS; lines 8192-8284 confidence: medium
Duku (Monitor Lizard) lives with Bain (Civet-cat), says he will scarify himself, ignores her dissuasion, finds quartz in the jungle, scarifies himself all over, and tells her others will do the same.
Duku performs the bodily marking first or as an exemplary act, and one version explicitly calls Maia Duku the first to tattoo himself.
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The Andaman Islanders: A Study in Social Anthropology CHAPTER III / RELIGIOUS AND MAGICAL BELIEFS / CHAPTER IV / MYTHS AND LEGENDS; lines 8192-8284 confidence: high
Yams and honey are important foods; yams are the subject of several legends and are commonly believed to have been made or first discovered by Biliku or Puluga, who have a special connection with yams and edible roots.
Several named figures discover yam varieties, cook or taste them, inform others, or teach ancestors how to cook and eat them.
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The Andaman Islanders: A Study in Social Anthropology CHAPTER III / RELIGIOUS AND MAGICAL BELIEFS / CHAPTER IV / MYTHS AND LEGENDS; lines 8192-8284 confidence: low
The passage states that in North Andaman honey was believed to have been discovered by Pe̱rǰido, son of Biliku.
The passage states that honey was discovered by Pe̱rǰido, son of Biliku.
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The Andaman Islanders: A Study in Social Anthropology CHAPTER III / RELIGIOUS AND MAGICAL BELIEFS / CHAPTER IV / MYTHS AND LEGENDS; lines 8286-8374 confidence: medium
Pe̱rǰido, first eater of honey, sees a honeycomb's reflection while fishing, fails to take it from the water with fire, is corrected by his mother, smokes out bees with fire, collects honey, and keeps it from the other ancestors.
Pe̱rǰido is the first to eat honey, initially misunderstands the reflected honeycomb, is corrected by his mother, and learns to smoke out bees.
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The Andaman Islanders: A Study in Social Anthropology CHAPTER V / THE INTERPRETATION OF ANDAMANESE CUSTOMS AND BELIEFS: CEREMONIAL / CHAPTER VI / THE INTERPRETATION OF ANDAMANESE CUSTOMS AND BELIEFS: MYTHS AND LEGENDS; lines 10902-10982 confidence: medium
An ancestor kills a cicada; the cicada cries and darkness covers the world. Ancestors make resin torches, invent dancing and singing, light returns, day and night alternate, and people learn resin lighting and dance-song remedies.
Ancestors make resin torches, invent dancing and singing, and Da Teŋat discovers the cicada, yam, and resin.
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The Andaman Islanders: A Study in Social Anthropology CHAPTER V / THE INTERPRETATION OF ANDAMANESE CUSTOMS AND BELIEFS: CEREMONIAL / CHAPTER VI / THE INTERPRETATION OF ANDAMANESE CUSTOMS AND BELIEFS: MYTHS AND LEGENDS; lines 10984-11077 confidence: medium
The Akar-Bale version makes teŋat the chief actor, though its species is uncertain; ko̱ŋoro, a small red ant, is the only ancestor whose singing succeeds in bringing back the day.
Variant versions use animal figures as chief actors, including teŋat, ko̱ŋoro, and Pe̱tie; Pe̱tie is explicitly described as first ancestor and progenitor, responsible for origins of many things in A-Pučikwar mythology.
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The Andaman Islanders: A Study in Social Anthropology CHAPTER V / THE INTERPRETATION OF ANDAMANESE CUSTOMS AND BELIEFS: CEREMONIAL / CHAPTER VI / THE INTERPRETATION OF ANDAMANESE CUSTOMS AND BELIEFS: MYTHS AND LEGENDS; lines 11079-11155 confidence: medium
Three legends are summarized: the ancestors at first had no fire; fire was introduced by one of them; many were burned or frightened and became animals. Variants name sea-eagle, prawn, or Dim-do̱ri as the actor.
The summarized legends say that the ancestors originally lacked fire and that fire was introduced by one actor, with sea-eagle, prawn, and Dim-do̱ri named in different versions; the author calls the hero's identity a minor motive.
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The Andaman Islanders: A Study in Social Anthropology CHAPTER V / THE INTERPRETATION OF ANDAMANESE CUSTOMS AND BELIEFS: CEREMONIAL / CHAPTER VI / THE INTERPRETATION OF ANDAMANESE CUSTOMS AND BELIEFS: MYTHS AND LEGENDS; lines 11157-11241 confidence: medium
In the common fire legend, the kingfisher steals fire from Biliku/Puluga; his red neck feathers are explained by fire or a pearl-shell/lightning thrown by Biliku, and one variant has swallowed fire emerging from his neck after lightning cuts off his head.
The common version says the kingfisher steals fire from Biliku and obtains fire for the ancestors.
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The Andaman Islanders: A Study in Social Anthropology CHAPTER V / THE INTERPRETATION OF ANDAMANESE CUSTOMS AND BELIEFS: CEREMONIAL / CHAPTER VI / THE INTERPRETATION OF ANDAMANESE CUSTOMS AND BELIEFS: MYTHS AND LEGENDS; lines 11243-11316 confidence: medium
The author argues that different flood versions refer to one flood or catastrophe; versions alternately emphasize fire nearly lost or ancestors becoming animals; one account adds that fire was saved by Maia Taolu.
Several accounts present fire as nearly lost or extinguished during flood or storm and saved by Maia Taolu, a dove, or an unnamed ancestor.
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malay
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Pagan Races of the Malay Peninsula, Volume 1 C 3 / TART II / BURIAL BAMBOOS.1 / A B; lines 24225-24262 confidence: medium
The heading identifies tube patterns called "Gor" and "Gar"; a nearby sentence says that grown women are believed to be the invention of goddess Simei, though the OCR context is unclear.
A goddess named Simei is credited with an invention in the context of tube or burial bamboo patterns.
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Pagan Races of the Malay Peninsula, Volume 1 CHAPTER VIII. / I'AKT II / CHAPTER IX. / GENERAL REMARKS; lines 21428-21543 confidence: medium
Semang tradition attributes the origin of blowpipe patterns to the god Pie, aided by daughter Simei, planting Kari's flowers near Jelmol and deriving patterns effective against Diseases.
The god Pie is credited with inventing blowpipe patterns that would avail against Diseases.
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Pagan Races of the Malay Peninsula, Volume 1 CULTIVATION / PART II / VOL. I 2 B / CHAPTER VIII.; lines 19731-19880 confidence: medium
The Tavoy Karen ancestors of their principal tribe are said to have possessed written book or books, given by Kachaklong, a very sacred personage, and written on cowskin parchment.
The cited Tavoy Karen tradition says the ancestors once possessed written books given by Kachaklong, a very sacred personage.
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Pagan Races of the Malay Peninsula, Volume 1 I'AKT II / CHAPTER IX. / GENERAL REMARKS / VOL. I 2 E; lines 21981-22103 confidence: medium
The Semang explanation given is that Pie invented the magic comb patterns, that they were not borrowed from another people, and that in olden times the magic comb had only three teeth.
The Semang explanation attributes the invention of magic comb patterns to Pie and denies borrowing them from other peoples.
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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 26976-27133 confidence: medium
Another version of the law recounts movement around Sumatra and Menangkabau to Pagar Ruyong, Jati, Tanjong Pagar, and Johor Lama; To' Bombong opens the Nine Rivers with named Batins and elders.
To' Bombong is said to have opened the Nine Rivers and later to have become To' Klana, founder of the Land Semujong.
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Pagan Races of the Malay Peninsula, Volume 2 CHAP. V NEGRITOS OF KEDAH 227 / CHAP. VI NEGRITOS OF KEDAH 229 / CHAP. VI NEGRITOS OF KEDAH 231 / CHAP. VI NEGRITOS OF KEDAH 233; lines 13196-13298 confidence: medium
Apes break twigs and anger the demons; trees alter their fruit and famine begins; Tuhan orders people to kill wild beasts and teaches the blowpipe; some trees and plants offer poisonous sap to man for revenge on apes.
When famine begins, Tuhan orders people to slay wild beasts and teaches the use of the blowpipe.
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Pagan Races of the Malay Peninsula, Volume 2 CHAP. V SAVAGE MALA YS OF SELANGOR 165 / MUSIC, SONGS, AND FEASTS / PART III / SA VAGE MALA YS OF SELANGOR; lines 9657-9838 confidence: medium
"Who was it made the land Semujong? / Sister Nyai Techap and Gaffer Klambu / Together made the land Semujong."
Nyai Techap and Gaffer Klambu/To' Klambu are identified as siblings, and the song says they together made the land Semujong.
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Pagan Races of the Malay Peninsula, Volume 2 CHAP. VI NEGRITOS OF KEDAH 209 / VOL. II P / NEGRITOS OF KEDAH / CHAP. VI NEGRITOS OF PERAK 213; lines 12148-12222 confidence: high
Pie and Simei are described as central figures; Kari creates everything except Earth, Pie completes Earth and makes men, Kari gives them souls or life, Pie and Simei live in the Jelmol Mountains, Puttos rule districts under them, and Simei gives light to fireflies for visits to sick women.
Pie is instructed by Kari to complete the Earth, does so, makes men, and later obtains flower-derived charm patterns for human benefit.
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Pagan Races of the Malay Peninsula, Volume 2 CHAP. VI NEGRITOS OF KEDAH 209 / VOL. II P / NEGRITOS OF KEDAH / CHAP. VI NEGRITOS OF PERAK 213; lines 12148-12222 confidence: medium
Kari retains power to punish mankind; Pie pities people and goes to the Chinoi, Kari's servants on the other side of the world, where they make hanging flower-ornaments; Pie collects flowers, plants them near the mountains, and charm patterns against Diseases evolve from them.
Pie goes to the Chinoi, Kari's servants on the other side of the world, collects flowers from which present disease-charm patterns evolve, and Simei creates related designs for women's ailments.
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Pagan Races of the Malay Peninsula, Volume 2 CHAP. VI NEGRITOS OF KEDAH 209 / VOL. II P / NEGRITOS OF KEDAH / CHAP. VI NEGRITOS OF PERAK 213; lines 12224-12282 confidence: medium
Pie, in old-man form, and Simei appear when called, help, and disappear; Pie helps men and Simei women; Pie's discarded fruit seeds grow into fruit-bearing trees overnight, showing he had been present.
Pie and Simei appear when called, help men and women respectively, and disappear afterward.
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Pagan Races of the Malay Peninsula, Volume 2 CHAP. VI NEGRITOS OF KEDAH 209 / VOL. II P / NEGRITOS OF KEDAH / CHAP. VI NEGRITOS OF PERAK 213; lines 12224-12282 confidence: medium
Pie meets a man and woman carrying fruit; the woman denies having fruit; a tree falls on her; she cries to Pie; Pie throws pandanus leaves on her head, causing the tree to return upright and leaving an impression on the leaves.
Pie saves the woman with pandanus leaves and subsequently orders all women to wear marked leaves as charms; Puttos then design related patterns.
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Pagan Races of the Malay Peninsula, Volume 2 CHAP. VI NEGRITOS OF KEDAH 229 / CHAP. VI NEGRITOS OF KEDAH 231 / CHAP. VI NEGRITOS OF KEDAH 233 / SAKAI OF PERAK 235; lines 13301-13415 confidence: medium
Bamboo sprouts and water in bamboos feed the chiefs; scratches inside bamboo tubes become each headman's protective clan pichod mark against Demons.
Tuhan gives a complete set of charm-patterns, and headmen assign bamboo-derived protective designs to their tribes for use against demons.
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Pagan Races of the Malay Peninsula, Volume 2 CHAP. VI NEGRITOS OF KEDAH 229 / CHAP. VI NEGRITOS OF KEDAH 231 / CHAP. VI NEGRITOS OF KEDAH 233 / SAKAI OF PERAK 235; lines 13301-13415 confidence: medium
Ba-lut asks Wa-lut to marry him; she agrees if he causes K'lang B'lok to die, and he says he will kill it.
Wa-lut promises to marry Ba-lut if he kills K'lang B'lok; Ba-lut kills the bird and then marries her, after which the pair become ancestors.
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Pagan Races of the Malay Peninsula, Volume 2 CHAP. VI NEGRITOS OF PERAK 215 / CHAP. VI NEGRITOS OF PERAK 217 / CHAP. VI NEGRITOS OF KEDAH 219 / CHAP. VI NEGRITOS OF PERAK 221; lines 12610-12703 confidence: medium
The elephant originally has no trunk and four big teeth, harasses the Semang, and is opposed by Pie, who becomes a stick-insect, knocks out the elephant’s lower teeth, catches its nose, and causes the nose to become a trunk.
Pie aids the Semang and produces enduring features and behaviors of elephants through decisive interventions.
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Pagan Races of the Malay Peninsula, Volume 2 CHAP. VI NEGRITOS OF PERAK 217 / CHAP. VI NEGRITOS OF KEDAH 219 / CHAP. VI NEGRITOS OF PERAK 221 / CHAP. VI NEGRITOS OF PERAK 223; lines 12705-12795 confidence: medium
A gigantic coconut monkey is one of the guardians of Paradise, and a coconut monkey is represented as offering advice to the parents of the race.
A gigantic coconut monkey guards Paradise, and a coconut monkey offers advice to the parents of the race.
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Pagan Races of the Malay Peninsula, Volume 2 CHAP. VI SAVAGE MALAYS OF MALACCA 339 / CHAP. VI SAVAGE MALAYS OF MALACCA 341 / CHAP. VI SAVAGE MALAYS OF MALACCA 343 / CHAP. VI SA VAGE MALA YS OF MALACCA 345; lines 18439-18510 confidence: medium
Bataks from Sumatra kill many Mantra; Merak Galang reunites the survivors, builds a ship, takes them to Rum, disembarks them safely, and returns alone to Malacca.
Merak Galang returns alone from Rum to Malacca, cannot be wounded or arrested, and defeats the Batak invaders.
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Pagan Races of the Malay Peninsula, Volume 2 CHAP. VI SAVAGE MALAYS OF SELANGOR 333 / SA VAGE MALA YS OF MALACCA / CHAP. VI SAVAGE MALAYS OF MALACCA 339 / CHAP. VI SAVAGE MALAYS OF MALACCA 341; lines 18262-18346 confidence: medium
From the Kenaboi river sources, Lord-knows-who goes to Pagar-Ruyong; his son To' Terjeli crosses back and settles in Jelebu.
Lord-knows-who and To' Terjeli are linked to movements between named places, while To' Terjeli's descendants are tied to the settlement or rule of regions.
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Pagan Races of the Malay Peninsula, Volume 2 MUSIC, SONGS, AND FEASTS / CHAP. V SAVAGE MALAYS OF SELANGOR 159 / CHAP. V SAVAGE MALAYS OF SELANGOR 163 / CHAP. V SAVAGE MALA YS OF SELANGOR 165; lines 9444-9528 confidence: medium
"At Naning-naneng dwelt chieftain Baruis, And chieftain Banggai at the hill of Nuang."
The passage associates named chieftains with particular places and notes that Baruis and Banggai are remembered as founders of tribes or branches.
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Pagan Races of the Malay Peninsula, Volume 2 NEGRITOS OF KEDAH / CHAP. VI NEGRITOS OF PERAK 213 / CHAP. VI NEGRITOS OF PERAK 215 / CHAP. VI NEGRITOS OF PERAK 217; lines 12397-12490 confidence: medium
The first woman wanted children; she and her husband carried a pair of fire-logs under their armpits as make-believe. The coconut monkey noticed and gave advice, resulting in two boys and two girls.
The coconut monkey advises the first couple, leading to children; the ring-dove warns the first offspring against consanguineous marriage and advises marriage with others.
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Pagan Races of the Malay Peninsula, Volume 2 SAKAI OF PERAK 239 / VOL. II R / SAKAI OF PERAK 247 / SAKAI OF PERAK 263; lines 14639-14749 confidence: medium
The Batin is named for great strength; after twenty people fail to cut down a tree, he fells it unaided and splits his long fingernail.
Iron-claws is portrayed as a powerful Batin who builds an extraordinary house, founds and names Pagar Ruyong, hosts formative feasts, and leads a group departure.
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Pagan Races of the Malay Peninsula, Volume 2 SAKAI OF PERAK 239 / VOL. II R / SAKAI OF PERAK 247 / SAKAI OF PERAK 263; lines 14751-14861 confidence: medium
Iron-claws reaches and names Java, leaves his youngest daughter there with followers, reaches Malacca, makes Pengkalan Tampoi, explores to Klang, and vanishes from sight.
Iron-claws and Hang Tuah are described as founding named settlements, assigning leadership, and spreading colonies.
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Pagan Races of the Malay Peninsula, Volume 2 VOL. II P / NEGRITOS OF KEDAH / CHAP. VI NEGRITOS OF PERAK 213 / CHAP. VI NEGRITOS OF PERAK 215; lines 12285-12394 confidence: high
Stevens describes Pie turning into a stick-insect on a twig and catching an elephant by the nose when it tries to destroy his magic-flower plantation, stretching the nose into a trunk.
Pie repeatedly changes form and acts to defend the Semang or regulate dangers affecting them.
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shinto
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 A.D. 126. / AD. 128, / KD. 430. / SEIMU. 215; lines 12486-12537 confidence: medium
The imperial command calls Oho-tarashi-hiko a clear-sighted predecessor of divine valour, says he became subject to a scheme and received a plan, ruled Heaven in accord with Man, swept away banditti, restored right, and was recognized as sovereign under Universal Heaven.
Oho-tarashi-hiko is said to have swept away banditti and restored right, while the current Emperor orders local offices to reform and defend the country.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 GENEALOGY OF THE AGE OF THE GODS. / IST GENERATION. / II AEG, / P3420:; lines 2464-2606 confidence: medium
Ame-kuma-bito brings the products to Ama-terasu, who makes them food and field-seeds for visible men, has rice sown in Heaven, obtains abundant ears, and begins silkworm rearing.
Ama-terasu makes the products from Uke-mochi into seeds for dry and water fields, oversees first rice sowing in Heaven, and begins silkworm rearing.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 I. 37. / I. 38. / T, 56. / I. 58.; lines 3888-4048 confidence: high
Iso-takeru descends from Heaven with many tree seeds, does not plant them in Han, brings them back, and sows them throughout the Great Eight-island-country, producing green mountains.
Iso-takeru and, in another passage segment, Sosa’s three children distribute tree seeds that green the land.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 I. 37. / I. 38. / T, 56. / I. 58.; lines 3888-4048 confidence: high
One writing says Sosa no wo no Mikoto makes trees from his beard and other body hair, assigns their uses for floating riches, palaces, and burial receptacles, and causes many kinds of fruit to grow.
A variant account says Sosa’s body hair becomes several tree species, after which he assigns their uses for ships or floating riches, palaces, and burial receptacles.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 I. 37. / I. 38. / T, 56. / I. 58.; lines 3888-4048 confidence: high
Oho-na-mochi and Sukuna-bikona, with united strength and one heart, construct the sub-celestial world and establish healing and means to prevent and control calamities affecting humans, beasts, birds, and creeping things.
Oho-na-mochi and Sukuna-bikona construct the world and determine methods for healing diseases and controlling calamities of birds, beasts, and creeping things.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 I. 37. / I. 38. / T, 56. / I. 58.; lines 3888-4048 confidence: high
Oho-na-mochi asks whether their country is well made; Sukuna-bikona answers that some parts are complete and others incomplete, then goes to the Everlasting Land, with a variant involving Aha and a millet-stalk.
After the country is described as partly incomplete, Oho-na-mochi repairs imperfect regions and says violent rocks, trees, and herbs have been reduced to submission.
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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 5015-5151 confidence: medium
Named deities are appointed hatter, shield-maker, metal-worker, tree-fibre maker, and jewel-maker; notes explain several names and ritual materials.
Named deities are assigned specialized offices that the notes identify as objects used in Shinto ceremonies.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 III. 18, / III. 19. / III. 24. / III. 28.; lines 7742-7844 confidence: medium
The Emperor describes things as crude and obscure, says the people roost in nests or dwell in caves, and proposes establishing laws, clearing mountains and forests, and constructing a palace.
The Emperor proposes establishing laws, clearing mountains and forests, constructing a palace, and giving peace to subjects whose condition is described as crude and obscure.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 IT. 44. / II. 48. / IT. 40. / II. 50.; lines 6460-6593 confidence: medium
The world is described as widely desolate and as an age of darkness and disorder; in that gloom the ancestor fosters justice and governs the western border.
The world is described as desolate, dark, and disorderly, and the heavenly ancestor fosters justice and governs the western border.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 KEIKO. 201 / VII. 20. / A.D. 98. / A.D. 110.; lines 11753-11804 confidence: medium
Oto-hiko and others slay an entire band; Yamato-dake returns by sea, crosses the Ana Sea, kills a malignant deity there, then kills the malignant deity of the Kashiha ferry at Naniha.
Yamato-dake subdues the Kumaso, kills harmful ferry deities, and makes the western land quiet and the routes passable.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 KEIKO. 203 / KEIKO. 205 / VII. 26. / KEIKO. . 207; lines 12013-12068 confidence: medium
Yamato-dake no Mikoto says that the wicked chiefs of the Yemishi have submitted to punishment, while Shinano and Koshi still contain many not obedient to the civilizing influence.
Yamato-dake no Mikoto speaks of punished and submitted Yemishi chiefs, identifies Shinano and Koshi as not yet obedient to the civilizing influence, continues his journey, and sends an envoy to inspect Koshi.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 OJIN. 261 / A.D. 283. / A.D. 284. / A.D. 285.; lines 15062-15172 confidence: medium
Areda wake and Kamu nagi wake are sent to Pékché to summon Wang-in; A-chik-ki is identified as first ancestor of the A-chik-ki or Atogi no Fumi-bito.
A-chik-ki and Wang-in are each identified as first ancestors of writing-associated lineages, and the note highlights Wang-in’s importance for Chinese learning.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 SUININ. 173 / SUININ. 175 / VI. 15. / BC, 2.; lines 10587-10695 confidence: medium
Nomi presents the clay objects and says, “substitute things of clay for living men”; the Emperor is pleased, and the clay things are first set up at Hibasu-hime no Mikoto’s tomb and called Hani-wa, with another name Zatemono.
Nomi no Sukune introduces the clay substitute practice and is linked to the title Hashi no Omi and the Hashi no Muraji, who superintend imperial burials.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 SUININ. 175 / VI. 15. / BC, 2. / SUININ. 183; lines 10698-10747 confidence: medium
In the thirty-fifth year, ninth month, Inishiki no Mikoto is sent to Kahachi to construct the ponds of Takashi and Chinu.
A prince constructs ponds, the Emperor commands extensive excavation of ponds and channels for husbandry, and the people are said to enjoy abundance while the Empire is at peace.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 VII. 20. / A.D. 98. / A.D. 110. / KEIKO. 203; lines 11807-11906 confidence: medium
The Emperor says Heaven has ordained Yamato-dake to order the heavenly institution and save the monarchy, then instructs him to use policy, kindness, words, and armed display against deities and demons.
The Emperor instructs Yamato-dake to admonish, comfort, use cunning words toward violent deities, and use armed force against demons; Yamato-dake says he will teach gently and smite those who remain unsubmissive.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 2 A.D. 507. / KEIDAI. 3 / A.D. 508. / KEIDAL.. 9; lines 398-513 confidence: medium
Tamna is described as formerly uninhabited; three divine men named Nang-eul-la, Ko-eul-la, and Pu-eul-la bubble up from the earth, find a stone coffer by the seaside containing three women, cattle, and five grains, take the women as wives, choose fertile residences by divination, and prosper.
Three divine men find three women with cattle and grain seeds, take them as wives, select residences by divination, sow grain, pasture cattle, and multiply.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 2 A.D. 685. / KIX. 58. / A.D, 6866 / BOOK XXX.; lines 21477-21565 confidence: medium
Ohotsu is identified as the third child of Emperor Ame no Nunahara oki no Mabito and described as noble, refined, learned, fond of writing, and the originator of Chinese verse composition.
The passage states that the practice of composing Chinese verses had its origin with Imperial Prince Ohotsu.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 2 KIMMEL. 71 / A.D. 1554. / XIX. 45. / XIX. 47.; lines 4234-4342 confidence: medium
Soga says the founder God is “the God who descended from Heaven and established this State.”
The founder God is described as descending from Heaven and establishing the state in primordial time.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 2 KIMMEL. 71 / A.D. 1554. / XIX. 45. / XIX. 47.; lines 4234-4342 confidence: medium
The note says this may refer to Tan-kun: “a divine man” who “descended under a sandal tree,” was established as lord, then entered Mount Asatal and became a God.
The footnote summarizes the Tan-kun legend: a divine man descends under a sandal tree, is made lord, and later enters a mountain and becomes a god.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 2 SUIKO. 131 / NEXT IE- 13: / A.D. 605. / A.D. 606.; lines 7404-7463 confidence: medium
The commands say that Tasuna took priestly orders and revered Buddhist law, and that Shimame was first to leave home and became the forerunner of all nuns in practicing Shaka's religion.
Tasuna is described as taking priestly orders when no monks or nuns were in the land, and Shimame is called the forerunner of all nuns.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 2 XIX. 48. / ATX. 49. / XIX. 50. / A.D. 562.; lines 4461-4519 confidence: medium
The Tongkam account says Silla destroyed Great Kaya: the king orders I-sa-pu to attack, Sa-ta-sya is a sixteen-year-old descendant of King Né-mil or Né-mul and a national hero, followers ask that he join, and he receives permission to command 5000 horsemen.
Sa-ta-sya is sixteen, described as a national hero, permitted to join after followers request it, commands horsemen, enters the gate first, raises a white flag, and is ranked first in merit.
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fijian
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Tales from Old Fiji A CHIEF'S GRAVE-MOUND. / METHOD OF BURYING A CHIEF. / MATANDUA 133 / ABOUT NAPOLEON 137; lines 7014-7086 confidence: medium
A chief man proposes asking in that place because the high-priest said they would find their deliverer in the land.
The Faranise chiefs are sent by a priest to find a deliverer in the land, specifically the child of a red father, and Napoleoni declares himself to be that person.
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Tales from Old Fiji A CHIEF'S GRAVE-MOUND. / METHOD OF BURYING A CHIEF. / MATANDUA 133 / ABOUT NAPOLEON 137; lines 7014-7086 confidence: medium
The narrator says Napoleoni led the men of Faranise, defeated their enemies, chased Uelingtoni from land to land to Uatalu, and banished him to a desert island where he died.
Napoleoni is said to smite the enemies of Faranise, pursue Uelingtoni, and banish him to a desert island where he dies.
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Tales from Old Fiji ABOUT NAPOLEON 137 / THE BEGINNING OF DEATH / I40 THE BEGINNING OF DEATH / THE FISHING OF MAUI; lines 7136-7161 confidence: medium
Maui is described as “the king of them all.”
Maui is identified as king of the gods and initiates the canoe expedition.
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Tales from Old Fiji BY LORIMER FISON / LIBRARY / UNIVERSITY OF TORONTO / PREFACE; lines 67-211 confidence: high
“The Beginning of Death” contains a myth spread through the Polynesian islands: “Bulotu, the dwelling-place of the gods, and the fishing of Maui.”
The preface states that Maui fished up New Zealand from the bottom of the sea and connects this with island-raising traditions and the raising of Tonga.
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Tales from Old Fiji BY LORIMER FISON / LIBRARY / UNIVERSITY OF TORONTO / PREFACE; lines 67-211 confidence: high
The island-raising legend is said to occur with variations in Rarotonga, Mangaia, Hawaii, and Mangareva; Maui’s exploits appear in other groups, and the raising of Tonga suggests volcanic action.
The preface says the island-raising legend occurs with variations in Rarotonga, Mangaia, Hawaii, and Mangareva, and that Maui’s exploits appear in other groups.
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Tales from Old Fiji FIRST GOT PIGS 43 / FIRST GOT PIGS 45 / ARE LORDS OF NAIAU 51 / ARE LORDS OF NAIAU 53; lines 3878-3950 confidence: high
Enemies call to the Sky-King that they are hungry; the boy orders everyone to stay in town, takes his club, rushes alone into the enemy, and kills with every blow until they flee.
The boy defeats the Sky-King's enemies, descends to Fiji, conquers local gods, distributes land, and makes gods servants.
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Tales from Old Fiji FIRST GOT PIGS 45 / ARE LORDS OF NAIAU 51 / ARE LORDS OF NAIAU 53 / ARE LORDS OF NAIAU 55; lines 3953-4030 confidence: medium
Wathi-wathi is said to have been the chief town; each town had its own god living among the people as ruler, and these gods were jealous and at war. Ratu-mai-na-koro ruled at Tubou and called for the Slayer to come.
The Slayer is presented as a heavenly-named conqueror of gods who defeats local opponents, destroys Wathi-wathi, and causes Tubou to become the chief town of Lakemba.
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Tales from Old Fiji HOW THE SAMOANS FIRST GOT PIGS / SAMOAN GIRL DRESSED FOR THE CLUB DANCE. / FIRST GOT PIGS 43 / FIRST GOT PIGS 45; lines 3607-3734 confidence: high
The imp tells the midwife not to fear, says the creatures are named pigs, and tells the Lucky One to build a fence; the pigs will grow large and fat, feed chiefs, save the children, and multiply.
The Cunning One names pigs, explains their future use, orders their enclosure, and instructs that they be multiplied and distributed.
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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 2843-2965 confidence: high
Old Tui Nayau refers to the hill of Kau-vandra, the temple of Dengei, the Great Serpent, and says the ancestors feared, revered, and worshipped that place and being.
Dengei, the Great Serpent, takes pity, chooses the Boat-builders, teaches canoe-building, and gives them rule over Great Fiji.
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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 is called a god, grants land to a chosen tribe, teaches them many things, and his bodily actions mark night, morning, and earthquakes.
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Tales from Old Fiji I40 THE BEGINNING OF DEATH / THE FISHING OF MAUI / THE BEGINNING OF DEATH 141 / THE BEGINNING OF DEATH 143; lines 7244-7323 confidence: high
The crew is far from Bulotu and fearful; they lower the sail while Maui casts an enormous fish-hook into the sea and pays out the line.
Maui casts an enormous hook, the group hauls a heavy catch, and land with seven mountains rises from the waters.
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Tales from Old Fiji I40 THE BEGINNING OF DEATH / THE FISHING OF MAUI / THE BEGINNING OF DEATH 141 / THE BEGINNING OF DEATH 143; lines 7244-7323 confidence: medium
Maui praises the new land; the others call it wonderful but say the seven hills are too high, and Maui leaps ashore to stamp on the highest mountain.
When the hills are said to be too high, Maui says the problem can be mended and stamps on the highest mountain.
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Tales from Old Fiji LONGA-POA 79 / LONGA-POA 8 1 / LONGA-POA 83 / LONGA-POA 85; lines 5018-5120 confidence: medium
The great Serpent-god floods the Mataisau Boat-builders because they killed Turu-kawa, his dove; twelve tie themselves to a big tree and drift to Kambara, ten survive, two are killed by sharks, and Kambara chiefs spare the survivors and make them carpenters, beginning canoes in the Windward region.
The spared survivors are made carpenters at Kambara, and the passage says this was the beginning of having canoes in the Windward region.
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Tales from Old Fiji MATANDUA 121 / MATANDUA 123 / MATANDUA 125 / MATANDUA 127; lines 6642-6727 confidence: medium
The young chief cries for a rope; women bring a turtle-net rope; the line is pulled to strangle the giant, ending the 'fearful monster' and 'slayer and devourer of men.'
The young chief's defeat of the man-devouring giant is followed by the statement that Tonga was delivered from the scourge.
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Tales from Old Fiji THE BEGINNING OF DEATH / I40 THE BEGINNING OF DEATH / THE FISHING OF MAUI / THE BEGINNING OF DEATH 141; lines 7164-7241 confidence: medium
Maui boards with his two sons and a picked crew from the eager Bulotu folk; they hoist the sail and stand out to sea before a fresh breeze.
Maui leads his sons and a chosen crew from Bulotu in a double canoe across a great stretch of water.
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Tales from Old Fiji THE DEATH-CANOES / THE BEGINNING OF DEATH 155 / THE BEGINNING OF DEATH 157 / THE BEGINNING OF DEATH 159; lines 7872-7980 confidence: high
Maui sends Kiji-kiji to Tonga with sacred fire from Bulotu. Kiji-kiji shuts the fire inside a tree, from which it can be brought out by rubbing wood, then returns to his father taking Ata-longa only.
Maui sends Kiji-kiji with sacred fire from Bulotu, and Kiji-kiji places it in a tree so people can draw it out by rubbing wood.
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Tales from Old Fiji THE DEATH-CANOES / THE BEGINNING OF DEATH 155 / THE BEGINNING OF DEATH 157 / THE BEGINNING OF DEATH 159; lines 7872-7980 confidence: high
Maui hears Tonga's distress as the land sinks beneath the waves, possibly through the Tree of Speech; he dives beneath the waters and holds up the land on his shoulders. Earthquakes are attributed to Maui nodding in sleep, and people shout, stamp, and beat the ground to wake him.
Maui dives beneath the waters, holds up Tonga on his shoulders, and earthquakes are explained as Maui nodding in sleep until awakened by shouting, stamping, and beating the ground.
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Tales from Old Fiji THE BEGINNING OF DEATH 141 / THE BEGINNING OF DEATH 143 / THE BEGINNING OF DEATH 145 / ATA-LONGA'S REBELLION; lines 7372-7397 confidence: medium
"Maui himself has made it easy, for he has fished up a beautiful land from the bottom of the sea."
Ata-longa says Maui fished up a beautiful land from the bottom of the sea.
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Tales from Old Fiji THE FISHING OF MAUI / THE BEGINNING OF DEATH 141 / THE BEGINNING OF DEATH 143 / THE BEGINNING OF DEATH 145; lines 7326-7370 confidence: high
Ata is identified as the first land that Maui fished up from the depths of the sea.
Maui uses a hook and is repeatedly credited with fishing lands and islands up from the sea, especially Tonga.
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Tales from Old Fiji THE FISHING OF MAUI / THE BEGINNING OF DEATH 141 / THE BEGINNING OF DEATH 143 / THE BEGINNING OF DEATH 145; lines 7326-7370 confidence: medium
Maui stamps; the earth shakes, a mountain crumbles into valleys, and four of seven hills are trodden down while three remain untouched.
Maui's stamping reshapes hills and valleys, and his treading of Tonga's hills produces fertile plains with plants and food crops.
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micronesian
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The Caroline Islands: Travel in the Sea of the Little Lands A PONATIC CHIEF / HOLDING A CARVED DANCING PADDLE, WITH A PILE OF IVORY NUTS BESIDE HIM / THE BEACH AT LOT / RUIZ SURROUNDED WITH BUNCHES OF KARRAT OR GIANT PLANTAINS; lines 4363-4415 confidence: medium
Idzikolkol drove the king back upon the chief island, killed him, founded customs that endure, and the Idzipaus of Metalanim are his successors.
Idzikolkol is credited with defeating a king and founding customs that endure to the present.
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The Caroline Islands: Travel in the Sea of the Little Lands CHAPTER XI / RETURN TO COLONY ; TO MUTOK AND PANIAU / CHAPTER XII / IQO THE CAROLINE ISLANDS; lines 7532-7620 confidence: medium
The passage reports kava-origin traditions: Ckerri-chou-lang, the Little Angel from Heaven, drops a piece from the Celestial board to earth in pity for mankind; another tradition says a magician rakes up the wondrous root with an Irar or magic staff.
The Little Angel from Heaven is said to pity mankind and drop a piece from the Celestial board to earth.
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The Caroline Islands: Travel in the Sea of the Little Lands CHAPTER XI / RETURN TO COLONY ; TO MUTOK AND PANIAU / CHAPTER XII / IQO THE CAROLINE ISLANDS; lines 7532-7620 confidence: medium
The passage reports kava-origin traditions: Ckerri-chou-lang, the Little Angel from Heaven, drops a piece from the Celestial board to earth in pity for mankind; another tradition says a magician rakes up the wondrous root with an Irar or magic staff.
A mighty magician of old rakes up the kava root with an Irar or magic staff and is remembered blessedly.
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The Caroline Islands: Travel in the Sea of the Little Lands CHAPTER XX / NORTH YAP RETURN TO TARRANG / CHAPTER XXI / STAY AT TARRANG AND DEPARTURE FOR HONG KONG; lines 12066-12171 confidence: medium
They discussed stars, the moon's age, bygone gods and heroes, the gift of fire, stone and shell adzes, stone and shell money, and fish-pens of cane and stone.
The passage lists traditional topics concerning the gift of fire, invention of adzes, introduction of money, and teaching of fish-pen construction.
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The Caroline Islands: Travel in the Sea of the Little Lands CHAPTER XXI / STAY AT TARRANG AND DEPARTURE FOR HONG KONG / THE INVENTION OF STONE MONEY / A NEW VERSION OF THE PROMETHEUS MYTH; lines 12444-12475 confidence: high
Yap has yam and taro but no fire for cooking; people dry or sunbake the foods, suffer internal pains, and ask Yalafath for help.
The passage explains how the people of Yap, formerly without cooking fire, received latent fire in wood and learned the art of making fire by friction.
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The Caroline Islands: Travel in the Sea of the Little Lands CHAPTER XXI / STAY AT TARRANG AND DEPARTURE FOR HONG KONG / THE INVENTION OF STONE MONEY / A NEW VERSION OF THE PROMETHEUS MYTH; lines 12444-12475 confidence: high
Guaretin, sunbaking taro nearby, hears Dessra, helps him, and is told to fetch moist clay, which he kneads into a cooking pot.
Dessra instructs Guaretin to bring moist clay and kneads it into a cooking pot; the passage presents this as the origin of clay pot-making in Yap.
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The Caroline Islands: Travel in the Sea of the Little Lands NALAP, AND PONAPEAN SUPERSTITIONS AND CHARACTER / CHAPTER V / CHAPTER VI / THIRD VISIT TO THE RUINS; lines 3594-3716 confidence: medium
Nan-Moluchai may mean the place of cinder heaps left from cooking fires of "the host of workmen who assisted the demi-gods Olosipa and Olosopa in the construction" of the breakwater and walled islets; the same section also glosses Nan-Tauach as the Place of Loftiness or High Walls.
A place-name explanation says workers assisted the demi-gods Olosipa and Olosopa in constructing the mighty breakwater and walled islets.
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The Caroline Islands: Travel in the Sea of the Little Lands NORTH YAP RETURN TO TARRANG / CHAPTER XXI / STAY AT TARRANG AND DEPARTURE FOR HONG KONG / THE INVENTION OF STONE MONEY; lines 12394-12442 confidence: medium
Anagumdng conceives the idea of shaping the stone into portable forms for a medium of exchange and also takes abundant pearl-shell for the same purpose.
The titled origin account says Anagumdng conceives stone objects as a medium of exchange and Le-gerem validates only the perforated wheel stones as recognized standard coinage.
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The Caroline Islands: Travel in the Sea of the Little Lands OF PONAPE / CHAPTER IV / NALAP, AND PONAPEAN SUPERSTITIONS AND CHARACTER / CHAPTER V; lines 3235-3342 confidence: high
Two brothers, Olo-chipa and Olo-chopa, called Godmen or Heroes, built Nan-Moluchai; by magic spells the great stones flew through the air like birds into place.
Two brothers called Godmen or Heroes build the breakwater and island city of Nan-Moluchai using magic spells to move stones.
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The Caroline Islands: Travel in the Sea of the Little Lands OF PONAPE / CHAPTER IV / NALAP, AND PONAPEAN SUPERSTITIONS AND CHARACTER / CHAPTER V; lines 3235-3342 confidence: high
Two brothers, Olo-chipa and Olo-chopa, called Godmen or Heroes, built Nan-Moluchai; by magic spells the great stones flew through the air like birds into place.
The building account centers on magic spells that make great masses of stone fly through the air and settle into appointed places.
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The Caroline Islands: Travel in the Sea of the Little Lands PANIAU TO COLONY, THENCE TO GUAM AND YAP / PART IV / CHAPTER XVI / DESCRIPTION OF YAP ; TOMIL TO LAI; lines 9449-9559 confidence: medium
"The Ponapeans for their part have a legend about a being named Chau- Yap, i.e. King of Yap, who brought them the Kava plant."
Chau-Yap is described in Ponapean legend as a being or King of Yap who brought the kava plant to the Ponapeans.
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The Caroline Islands: Travel in the Sea of the Little Lands PANIAU TO COLONY, THENCE TO GUAM AND YAP / PART IV / CHAPTER XVI / DESCRIPTION OF YAP ; TOMIL TO LAI; lines 9562-9657 confidence: medium
Stone fish-dams or weirs are described as coral-block structures used to entrap fish, covered at high tide, sometimes troublesome to trading craft, and in some cases ancient.
The passage reports a tradition that the origin of the stone fish-dams or weirs was assigned to a pupil of the fairy goddess Le-gerem.
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The Caroline Islands: Travel in the Sea of the Little Lands PILUNG ADOLOL, A CHIEF OF RUL / CHAPTER IX / CHAPTER X / STAY ON LELE; lines 6160-6260 confidence: medium
"The Ponapeans call it Koto ... and declare the Ivory Palm and the Kava plant were introduced on their island by Kusaian visitors."
The passage reports a Ponapean statement that Kusaian visitors introduced the Ivory Palm and Kava plant to Ponape.
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The Caroline Islands: Travel in the Sea of the Little Lands PILUNG ADOLOL, A CHIEF OF RUL / CHAPTER IX / CHAPTER X / STAY ON LELE; lines 6742-6786 confidence: medium
The passage lists Ponapean stone teraphim, sanctuaries, and sacred precincts; Tobi platforms with stone images of Yari or ancient heroes; Hawaiian heiau; Marquesan meae and Tiki; Tahitian marae and royal sepulchral monuments; and Easter Island statues, platforms, stone houses, and inscribed wooden tablets.
The passage describes Tobi platforms topped by stone images of Yari, glossed as ancient heroes, and also lists other stone sacred figures and statues.
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The Caroline Islands: Travel in the Sea of the Little Lands PONAPE : DRESS, INDUSTRIES, AND MANUFACTURES / A PONAPEAN CAKOE / CARVED DANCING-PADDLES FROM METALANIM DISIRICT / PILUNG ADOLOL, A CHIEF OF RUL; lines 5644-5737 confidence: medium
Some chant words in Yap and Ponape are said to differ from spoken language; the narrator found some written Ponapean songs unintelligible; sagas of legendary heroes are suggested to have come from the Marshall Islands and Yap and to show ancient connections.
The passage says some chant language differs from ordinary speech and that sagas of the acts of legendary heroes may have come from the Marshall Islands and Yap.
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The Caroline Islands: Travel in the Sea of the Little Lands RETURN FROM METALANIM I2I / PART II / CHAPTER VIII / PONAPE : DRESS, INDUSTRIES, AND MANUFACTURES; lines 4926-5034 confidence: low
Carved and plain shell bracelets called Luou-en-Matup are described, a wise woman named Kamai is said to have invented them, and related turtle-shell rings and ear-rings are discussed with regional comparisons.
Kamai is named as a wise woman who invented the shell bracelets called Luou-en-Matup.
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The Caroline Islands: Travel in the Sea of the Little Lands STAY AT TARRANG AND DEPARTURE FOR HONG KONG / THE INVENTION OF STONE MONEY / A NEW VERSION OF THE PROMETHEUS MYTH / THE BUILDING OF THE FIRST CANOE; lines 12477-12572 confidence: medium
Le-gerem has magical powers; “a very big canoe was seen slowly floating down from the clouds,” lowered by many ropes or pulleys over Gocham or Gotham.
Le-gerem, described as a magical fairy mother and patroness, provides the origin model for Yap canoe-building by making a canoe herself and directing ship-builders.
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The Caroline Islands: Travel in the Sea of the Little Lands VISIT TO ONOTH AND GOROR / CHAPTER XVIII / TO TOMIL, LAI, ELIK, BY BOAT TO NORTH YAP / CHAPTER XIX; lines 11047-11165 confidence: high
Mui-Bab descends from the skies as an albatross or frigate-bird, lands on Tomil, sees few survivors and barren land, and reports this to Yalafath.
After Mui-Bab reports the land’s barren state, Yalafath sends multiple food plants to nourish the surviving people.
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The Island of Stone Money: Uap of the Carolines RELIGION / RELIGION / EELIGION / EELIGION; lines 3483-3510 confidence: high
Fire came to the people of Uap through the god Derra, identified as lightning, who came down and struck a large hibiscus tree at Ugutam, a northern slave village.
A god identified with lightning brings fire to Uap, gives it to a human woman, and teaches how to make more with a fire-drill.
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The Island of Stone Money: Uap of the Carolines RELIGION / RELIGION / EELIGION / EELIGION; lines 3483-3510 confidence: medium
Lusarer taught how to make the sacred mats or umbul; they are never used or unwrapped, and the selected passage breaks off after saying they pass from father.
Lusarer teaches the making of sacred mats or umbul, which are treated as sacred and not used or unwrapped.
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buryat mongol
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths ASHIR BOGDO / CHAPTER XII / SHARAU / HUNKUVAI AND THE HORSE WITH ROUND; lines 10237-10365 confidence: medium
The brothers plan to heat two wheel-like round stones and roll them into Yellow Dog's cloud-to-earth jaws as he rushes toward the sunrise with open mouth.
The brothers kill Yellow Dog, whose actions harm Todai's people and cattle, and then restore victims to health.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths BIRTHPLACE OF MONGOL ACTIVITY 3 / BIRTHPLACE OF MONGOL ACTIVITY 5 / BIRTHPLACE OF MONGOL ACTIVITY 7 / BIRTHPLACE OF MONGOL ACTIVITY 9; lines 930-1008 confidence: medium
Russian Chronicles give two versions of the conquest plan involving Yermak and the Stroganoffs; the passage says the glory of being first real conqueror of Siberia is given to Yermak, making him the popular hero of Siberia.
The passage explicitly states that Yermak receives the glory of being the first real conqueror of Siberia and is therefore the popular hero of Siberia.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths BURIAT BURIAL OF THE DEAD / CUSTOMS OF THE BURIATS 103 / CHAPTER IX / THE ORIGIN OP SHAMANS; lines 5099-5182 confidence: high
Mindhi establishes Buriat religion, gives the Buriats their prayers, tells them of their gods, and is compared by the Christian translator to Christ's role for Christians.
Mindhi establishes Buriat religion, gives the people their prayers, tells them of their gods, and consecrates the first shamans.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths CHAPTER IX / CHAPTER X / CHAPTER XI / CHAPTER XII; lines 246-274 confidence: low
Chapter XI contents list myths connected with Mongol religion, Gesir Bogdo entries, The Iron Hero, and Ashir Bogdo.
Chapter XI includes the title 'The Iron Hero' and also lists named mythic figures such as Gesir Bogdo and Ashir Bogdo.
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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 6065-6247 confidence: high
Gesir Bogdo says he will go to earth to destroy evil creatures if the ninety-nine Tengeris give him all their tricks; they deliver one hundred thousand tricks and he swallows them.
Gesir Bogdo is prepared or sent from heaven to earth to destroy evil creatures, evil spirits, bad people, Shalmo Khan, and hostile beings.
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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 6249-6373 confidence: medium
Instead of merely painting, Gesir makes the yurta iron inside and outside; at the smoke hole he calls for thirteen enchantments, twenty-three iron hoops, the death of the Mangathais, and the increase of the Black Colt people.
Gesir destroys the Mangathais, and the narrative calls them evil creatures who lived in a world preceding this.
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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 6375-6501 confidence: medium
The thousand Burkans, living above the many skies, assemble on Dolon Odun, identified as Great Bear or the seven stars, to decide how to stop the spirits from Atai Ulan.
The thousand Burkans deliberate, summon Gesir, and order him to go to earth to destroy the spirits from Atai Ulan.
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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 6503-6625 confidence: high
Two mighty ravens with iron beaks and claws plan to pick out the boy's eyes; he removes the iron parts, gives bone beaks and claws, and the ravens fly away small, insignificant, and weak.
The boy transforms ravens with iron beaks and claws into weaker ravens and reduces a giant mosquito into the present-day mosquito form; both episodes explicitly refer to animals as they are now.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths ESEGE MALAN AND MOTHER EARTH / THE GODS OF THE BURIATS 125 / CHAPTER XI / MYTHS CONNECTED WITH MONGOL RELIGION; lines 6873-7004 confidence: medium
Gesir tells his wife to wake him if he sleeps and tells the thirty-three champions and three thousand men to guard his property in groups because more Mangathais will come.
Gesir orders his property defended, says he cannot leave a Mangathai on his land, and repeatedly fights Mangathais who enter his courtyard or territory.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths MYTHS CONNECTED WITH MONGOL RELIGION / THE IRON HERO / ASHIR BOGDO / CHAPTER XII; lines 8980-9121 confidence: medium
During the third thirty-day combat, Altun knocks the Mangathai against trees, kills him, tears off his heads, grinds and burns the remains, scatters the ashes, frees the people, and hears from his sister that the Mangathai has a son hidden below the floor under a gold cover.
After killing the Mangathai, Altun gathers the people and declares that their master is dead and they are free.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths NOTES / NOTES / MINDIU QUBUN NOYAN / NOTES 805; lines 14231-14246 confidence: high
Wakos ikwe gives birth to a great hero, benefactor of aboriginal man in America, and food-giver.
Wakos ikwe's child is called a great hero, benefactor of aboriginal man in America, and food-giver.
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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 13872-14024 confidence: medium
The boys say they have no fear of the Mangathai, ask what they will receive for killing him, and are promised half the gold and cattle; they tell the men to bar the door.
After the brothers kill the Mangathai, the freed men burn the body, feast the brothers, and give them half their gold and cattle.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths OUTSIDE ONGONS / THE GODS OF THE BURIATS 121 / ESEGE MALAN AND GESIR BOGDO / THE GODS OF THE BURIATS 123; lines 5905-5977 confidence: high
The stone bull stands beyond the Altai. Gesir Bogdo's spirit returns to Esege Malan and creates heroes to fight Mangathais, evil animals, and serpents of the North.
Gesir Bogdo's spirit returns and creates heroes to fight Mangathais, evil animals, and serpents of the North.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths SHAGOY / NOTES / NOTES / MINDIU QUBUN NOYAN; lines 14216-14228 confidence: high
The son of a heavenly Tengeri establishes the Mongol religion and instructs the people about prayer and offerings acceptable to the gods.
Mindiu Qubun Noyan establishes the Mongol religion, instructs people in prayer and offerings, consecrates the first Shamans, and teaches sacrifice.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths THE GODS OF THE BURIATS 125 / CHAPTER XI / MYTHS CONNECTED WITH MONGOL RELIGION / THE IRON HERO; lines 7703-7824 confidence: medium
The Iron Hero turns the iron building upside down, makes small trees, brush, black ravens, and a yellow fox, and commands that no tracks in snow or crushed grass reveal the place.
After overturning the iron building, the Iron Hero makes trees, brush, ravens, and a fox, and commands that no tracks or crushed grass should reveal the place.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths THE GODS OF THE BURIATS 125 / CHAPTER XI / MYTHS CONNECTED WITH MONGOL RELIGION / THE IRON HERO; lines 7826-7951 confidence: medium
The Iron Hero and the Mangathai fight for three days and nights, alter hills and valleys, and agree to hurl weapons from opposite mountains.
The named Iron Hero fights and defeats the Mangathai after a prolonged combat and weapon contest.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths THE TWIN BOYS, ALTIN SHAGOY AND MUNGUN / SHAGOY / NOTES / NOTES; lines 14145-14214 confidence: medium
“Esege Malan is the Creator. To destroy the harmful creatures which inhabited the earth, Gesir Bogdo, his grandson, leaves heaven and is born of woman.”
Gesir Bogdo is said to leave heaven to destroy harmful creatures inhabiting the earth; the world is later purified and inhabited by man.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths THE TWIN BOYS, ALTIN SHAGOY AND MUNGUN / SHAGOY / NOTES / NOTES; lines 14145-14214 confidence: medium
“The Iron Hero is created for the purpose of aiding Gesir Bogdo.”
The Iron Hero is created for the purpose of aiding Gesir Bogdo.
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hopi
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The Traditions of the Hopi CONTENTS. / THE TRADITIONS OF THE HOP1. / STARS.' / HIS WIFE. 1; lines 4384-4494 confidence: medium
In Mishongnovi a bear kills people; Pookong lives with his grandmother at the Skeleton Katcina house; the chief prepares a hard-wood bow, feathered arrows, a buckskin ball with cotton and red ochre, and a baho for the grandmother.
The bear kills people; the chief equips Pookong to kill it; Pookong kills the bear, and afterward it no longer kills people.
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The Traditions of the Hopi DOWNWARD. / UPWARD. / Q4. THE RED EAGLE SONG. 1 / W. WHY THE ANTS ARE SO THIN. 1; lines 12825-12900 confidence: high
A clay Wren is made to survey earth; Spider Woman is in the southwest; the western deity makes birds and animals and teaches their sounds or languages.
Wren, the first woman and man, and the Spaniard pair are explicitly made from clay by divine or powerful figures.
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The Traditions of the Hopi DOWNWARD. / UPWARD. / Q4. THE RED EAGLE SONG. 1 / W. WHY THE ANTS ARE SO THIN. 1; lines 12825-12900 confidence: medium
In the second account, western Huruing Wuhti owns the moon, stars, and hard substances, sends Moon to Sun, agrees with Sun to own all things together, and uses bird skins, cuticle scales, cloth, fire, song, and fourfold waving to animate birds.
Huruing Wuhti and Sun cooperate, cover materials with cloth, use fire and song, and birds and animals begin to move or arise.
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The Traditions of the Hopi DOWNWARD. / UPWARD. / Q4. THE RED EAGLE SONG. 1 / W. WHY THE ANTS ARE SO THIN. 1; lines 12902-12970 confidence: medium
Spider Woman, Pookonghoya, Biiloongawhoya, and Mocking-bird climb through the opening. Pookonghoya holds the pine and his brother the reed. Mocking-bird sings ceremonial songs, and as people emerge he assigns them places and languages; his songs end before everyone emerges.
Mocking-bird sings as people emerge, assigns them places, and gives them languages.
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The Traditions of the Hopi DOWNWARD. / UPWARD. / Q4. THE RED EAGLE SONG. 1 / W. WHY THE ANTS ARE SO THIN. 1; lines 13144-13220 confidence: medium
Coyote throws stars into the sky; white people take Spider, who creates burros from her skin scales; they reach the sunrise first; bear incidents lead to clan names, explicitly compared to story No. 8 with variations.
Coyote holds stars and throws them into the sky.
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The Traditions of the Hopi DOWNWARD. / UPWARD. / Q4. THE RED EAGLE SONG. 1 / W. WHY THE ANTS ARE SO THIN. 1; lines 13144-13220 confidence: medium
Coyote throws stars into the sky; white people take Spider, who creates burros from her skin scales; they reach the sunrise first; bear incidents lead to clan names, explicitly compared to story No. 8 with variations.
Spider, taken by the white people, creates burros from scales rubbed from her skin, enabling their group to proceed quickly.
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The Traditions of the Hopi DOWNWARD. / UPWARD. / Q4. THE RED EAGLE SONG. 1 / W. WHY THE ANTS ARE SO THIN. 1; lines 13395-13487 confidence: high
In 'The Pookonghoyas and the Cannibal Monster,' Shita devours people at Oraibi. The Pookonghoyas are swallowed, find many people inside the stomach, kill the monster by shooting its heart, and escape with the people through the nose; resettlement explains scattered small ruins.
The brothers are swallowed, travel inside the monster’s body, kill it by shooting the heart, and release many swallowed people.
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The Traditions of the Hopi DOWNWARD. / UPWARD. / Q4. THE RED EAGLE SONG. 1 / W. WHY THE ANTS ARE SO THIN. 1; lines 13395-13487 confidence: medium
In 'The Pookonghoyas and the Cannibal Monster,' Shita devours people at Oraibi. The Pookonghoyas are swallowed, find many people inside the stomach, kill the monster by shooting its heart, and escape with the people through the nose; resettlement explains scattered small ruins.
After Shita dies, the people escape, seek old homes, and temporarily settle in various places, which explains many small ruins.
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The Traditions of the Hopi DOWNWARD. / UPWARD. / Q4. THE RED EAGLE SONG. 1 / W. WHY THE ANTS ARE SO THIN. 1; lines 13395-13487 confidence: high
In 'Pookonghoya and his Brother as Thieves,' the brothers take paints, Flute-priest objects including a lightning frame, thunder board, and netted water jug, a bull-snake from Snake priests, and some offerings. When they use the lightning and thunder objects and bullroarer, clouds, thunder, lightning, rain, and good crops result.
The Pookong brothers take ritual objects, paints, offerings, and a bull-snake; their use of these objects brings storm, rain, and good crops.
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The Traditions of the Hopi DOWNWARD. / UPWARD. / Q4. THE RED EAGLE SONG. 1 / W. WHY THE ANTS ARE SO THIN. 1; lines 13395-13487 confidence: high
In 'How the Pookongs Destroyed Cooyoko and His Wife,' Cooyoko kills people near Oraibi. Survivors report him; the chief asks the Pookongs at Spider Woman’s shrine for revenge. They request balls, take bow and lightning arrows, kill Cooyoko’s wife, hide in Cooyoko’s house, kill and scalp him, and receive buckskin balls and ball sticks.
Cooyoko kills people, the village chief asks the Pookongs for revenge, and the brothers kill Cooyoko and his wife with lightning arrows.
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The Traditions of the Hopi DOWNWARD. / UPWARD. / Q4. THE RED EAGLE SONG. 1 / W. WHY THE ANTS ARE SO THIN. 1; lines 13489-13569 confidence: medium
A bear kills people at Mishongnovi; Pookong lives with his grandmother at Skeleton Katcina house; the chief gives Pookong weapons and asks him to kill the bear.
Pookong is asked by a chief to kill a bear that kills people, succeeds, and stops the attacks.
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The Traditions of the Hopi NOTE. / CONTENTS. / THE TRADITIONS OF THE HOP1. / STARS.'; lines 4080-4154 confidence: medium
A large monster called Shíta lived somewhere in the west and came to Oraíbi, where it devoured children and often grown people, alarming the village and its chief.
The village chief asks the little War Gods, Pookónghoya and Balángahoya, to rid Oraíbi of a monster that devours children and adults.
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The Traditions of the Hopi NOTE. / CONTENTS. / THE TRADITIONS OF THE HOP1. / STARS.'; lines 4257-4280 confidence: medium
The two brothers rush in and secretly put the lightning frame, thunder board, snake, little artificial melons, bahos, and paint into two covered pots.
Two brothers act together and are later linked to rain and good crops for the Hopi.
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The Traditions of the Hopi STARS.' / HIS WIFE. 1 / FOR THEIR LIFE. 1 / NIGHT. 1; lines 8112-8207 confidence: medium
Humming-birds tell Muyingwa of the intruder; the bird tells Muyingwa that Oraibi lacks rain and growth and that only two poor children remain there.
The Humming-bird enters Muyingwa's kiva, tells him of the drought and the abandoned children, obtains food, and precipitates Muyingwa's return of attention to the upper world.
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The Traditions of the Hopi THE TRADITIONS OF THE HOPI / NOTE. / CONTENTS. / THE TRADITIONS OF THE HOP1.; lines 1309-1400 confidence: medium
The White Men are more skillful; Spider Woman makes horses and burros for them, enabling faster travel, and the party with Powak-mana settles at Palatkwapi for a while.
Spider Woman makes horses and burros for the White Men so they can travel when tired and move faster.
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The Traditions of the Hopi THE TRADITIONS OF THE HOPI / NOTE. / CONTENTS. / THE TRADITIONS OF THE HOP1.; lines 1604-1704 confidence: medium
Machito is seen holding sweet corn-ears while eating during scarcity; after being rebuked for greediness, he leaves with Aototo and Aholi. Hunters find them at Bean Spreading Place, where a stone with writing called Machitutubeni is said to remain; Machito leaves his wife and people at Shongopavi, forming the Shongopavi Bear clan.
Machito is a chief who leaves with Katcinas, sets a boundary stone, brings or controls the Soyal cult, and instructs others in ceremonial observance.
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The Traditions of the Hopi THE TRADITIONS OF THE HOPI / NOTE. / CONTENTS. / THE TRADITIONS OF THE HOP1.; lines 1801-1895 confidence: medium
That evening and night the chief tells the young man about the Snake cult and altar and instructs him how to set things up and act after returning.
The young man receives instruction in Snake ceremonies and is told to practice them after returning, with his descendants to hold the ceremony.
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The Traditions of the Hopi THE TRADITIONS OF THE HOPI / NOTE. / CONTENTS. / THE TRADITIONS OF THE HOP1.; lines 875-958 confidence: medium
The messenger finds a planted field with corn, watermelons, beans, and other crops, surrounded by fire that warms the ground. A handsome man with turquoise ornaments and black face-lines stands there with an ugly mask-like friend; he is identified as Skeleton, Masauwuu.
Skeleton/Masauwuu keeps fire around a crop field, invites the people, feeds them, and the food is never gone because he keeps planting.
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siberian
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Aboriginal Siberia - A Study in Social Anthropology CHAPTER III / PALAEO-SIBERIANS / SOCIAL OKGANIZATION / SOCIAL OKGANIZATION 47; lines 2912-3005 confidence: medium
Clan names are said by popular tradition to come from founders or heroes; some come from rivers or hills, and some Russian names were attached to artificially formed groups.
Popular tradition states that certain clan-names originated from clan founders or heroes.
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Aboriginal Siberia - A Study in Social Anthropology CHAPTER III / PALAEO-SIBERIANS / SOCIAL OKGANIZATION / SOCIAL OKGANIZATION 47; lines 3546-3635 confidence: medium
The Buryat are described as Eastern Mongols; traditions derive them from ancient Oyrat, Bukha-Noyna, Baryubator, or in the Selenginsk case directly from Djingis-Khan; subgroup names around Baikal and the Amur are listed.
The north-western Buryat trace descent from Bukha-Noyna, called a mythical hero, and south-western Buryat claim Baryubator, called a hero, as common ancestor.
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Aboriginal Siberia - A Study in Social Anthropology SHAMANISM AND SEX 253 / SHAMANISM AND SEX 255 / CHAPTER XIII / T 2; lines 14208-14310 confidence: medium
Smiths form a special spiritual class divided into western or white and eastern or black; white smiths protect and heal, are subordinate to western tengeri, gave humans their art, and descend to earth, while Bojintoy remains in the sky with smith children.
White smiths are said to have given humans knowledge of their art, and eastern tengeri are said to have taught smithcraft to the first black smith on earth.
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Aboriginal Siberia - A Study in Social Anthropology SHAMANISM AND SEX 251 / SHAMANISM AND SEX 253 / SHAMANISM AND SEX 255 / CHAPTER XIII; lines 13151-13243 confidence: high
Big-Raven's names are listed; his tales are placed in the Pacific Coast raven myth cycle, and he is described among the Koryak as ritual figure, reorganizer rather than true creator, first man, supernatural being, and powerful shaman invoked in incantations.
Big-Raven is said to reform the already organized universe, to be the first man and a powerful shaman, and to be invoked in ritual; tale heroes are considered protectors despite coarse incidents.
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Aboriginal Siberia - A Study in Social Anthropology SHAMANISM AND SEX 251 / SHAMANISM AND SEX 253 / SHAMANISM AND SEX 255 / CHAPTER XIII; lines 13245-13334 confidence: high
Big-Raven is said to have first taught people to catch sea and land animals, use the fire-drill, and protect themselves from evil spirits; he lived on earth, and some sons were reindeer-breeders.
Big-Raven is explicitly said to be the first to teach catching sea and land animals, use of the fire-drill, and protection against evil spirits.
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Aboriginal Siberia - A Study in Social Anthropology SHAMANISM AND SEX 251 / SHAMANISM AND SEX 253 / SHAMANISM AND SEX 255 / CHAPTER XIII; lines 13336-13425 confidence: medium
The passage states that Big-Raven defends himself and his family more than humankind; men are left to their own resources, while the Supreme Being sends kalau so people die and new people can be created; other accounts say the Master-on-High or Big-Raven sent the kalau down.
One account says Big-Raven sent the kalau to people so they could test the power of incantations he had taught them against the kalau.
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Aboriginal Siberia - A Study in Social Anthropology SHAMANISM AND SEX 251 / SHAMANISM AND SEX 253 / SHAMANISM AND SEX 255 / CHAPTER XIII; lines 13515-13609 confidence: medium
Other Kamchadal traditions say Kutq/Raven created the earth: one says he made it out of his son Simskalin, another that he brought it from the sky with his sister and fixed it immovably in the sea.
Kutq/Raven is said to create the earth in variant Kamchadal traditions, either from his son or by bringing it from the sky with his sister.
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Chukchee Mythology Chukchee Mythology / part in the thanksgiving ceremonial. / BOGORAS, CHI; lines 1460-1633 confidence: medium
A little old man neighbor says the people will rest from game-robbing because the killed man robbed provisions from neighbors; the people are glad and the brothers stop killing.
After the strong man is killed, a neighbor says the people will have rest from game-robbing, and the people are glad.
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Chukchee Mythology part in the thanksgiving ceremonial. / BOGORAS, CHI / I2. 2 / I3- 1; lines 4764-4908 confidence: medium
The creation tale begins with Raven and his wife living together; Raven is the first, self-created one. Their ground is small, and no people or other living creatures exist. The wife tells Ku'urkil they are dull alone, urges him to create earth, and then says she will try to create a 'spleen-companion' if he cannot.
The creation tale presents Raven as the first, self-created being living with his wife before other people or animals exist, and he is asked to create the earth.
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Chukchee Mythology part in the thanksgiving ceremonial. / BOGORAS, CHI / I2. 2 / I3- 1; lines 4910-5002 confidence: high
Raven says men have been created, says he will try to create earth, and asks benevolent Beings, Dawn, Sunset, Evening, Mid-day, and Zenith for advice without receiving any.
Raven calls himself self-created, declares he will become a creator, and creates earth, landforms, waters, animals, and food sources.
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Chukchee Mythology part in the thanksgiving ceremonial. / BOGORAS, CHI / I2. 2 / I3- 1; lines 4910-5002 confidence: high
"Every piece of excrement falls upon water, grows quickly, and becomes land." The companion says there is still no fresh water and no mountains.
Raven's excrement falls on water and becomes land, including continent and islands.
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Chukchee Mythology part in the thanksgiving ceremonial. / BOGORAS, CHI / I2. 2 / I3- 1; lines 4910-5002 confidence: high
Raven urinates, and drops become lakes while jets become rivers; hard excrement becomes mountains and hills, making the earth as it is now.
Raven's urine becomes lakes and rivers, and hard excrement becomes mountains and hills.
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Chukchee Mythology part in the thanksgiving ceremonial. / BOGORAS, CHI / I2. 2 / I3- 1; lines 4910-5002 confidence: high
Raven chops trees and throws chips into water; chips from pine, oak, stone-pine, black birch, and other trees become walrus, seals, polar bears, whales, sea creatures, fish, land animals, and game.
Raven chops different trees, casts chips into water, and the chips become sea animals, fish, land game, and food sources.
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Chukchee Mythology part in the thanksgiving ceremonial. / BOGORAS, CHI / I2. 2 / I3- 1; lines 5004-5099 confidence: medium
Raven observes a man and woman sleeping separately, says this prevents multiplication, enters the sleeping area, copulates with the woman, instructs the man, and the narrator says humankind multiplied in this manner.
Raven identifies the couple's separation as preventing multiplication, instructs them in copulation, and the narration says humankind multiplied in this way.
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Chukchee Mythology part in the thanksgiving ceremonial. / BOGORAS, CHI / I2. 2 / I3- 1; lines 5004-5099 confidence: high
When Raven is arranging the earth, he carries stones, becomes fatigued, throws them down one by one, and they turn into islands and cliffs; he sets a stone house near MiVqAn Bay and crosses to Ki'imin.
Raven arranges the earth and stones he throws down become islands and cliffs.
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Chukchee Mythology part in the thanksgiving ceremonial. / BOGORAS, CHI / I2. 2 / I3- 1; lines 5004-5099 confidence: high
In the olden time the earth is dark because the ke'let stole the sun and play ball with it; Hare enters their tent, bargains for his life with oil, kicks the sun through the vent-hole so it sticks to the sky, escapes, and is pursued.
The ke'let steal the sun; Hare retrieves it by kicking it through the tent opening so that it becomes fixed in the sky.
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Koryak Texts Koryak Texts / INTRODUCTION.; lines 422-558 confidence: medium
Yini'a-na'wgut tickles Raven-Man under the arms until he laughs; 'The sun jumped out and fastened itself to the sky. It grew daylight.'
Yini'a-na'wgut journeys to Raven-Man, makes him laugh so the sun returns, and later kills him after identifying him as the one who had the sun in his mouth.
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Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia II. TALES OF THE LAMUT.1 / III. KOLYMA TALES. / F. B. / W. B.; lines 3718-3809 confidence: medium
La'la is rich in peltries and a great warrior; numerous Chukchee plan to attack him, take his furs, and kill the people.
La'la is rich in peltries, called a great warrior in the tale, and identified in the note as a Chuvantzi tribal hero; Chukchee enemies plan to attack him for his furs.
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slavic
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore GHOST STORIES. / FOOTNOTES: / CHAPTER VI. / LEGENDS.; lines 13953-14051 confidence: medium
Early people ask the Devil how to build houses; he teaches warm but windowless cottages. When they pray to the Lord, he tells them to cut out a window, and the house becomes light.
The Devil teaches people an incomplete house form, while the Lord supplies the decisive instruction to make a window and bring light.
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Sixty Folk-Tales from Exclusively Slavonic Sources XLIX.--KURENT THE PRESERVER. / L.--KURENT AND MAN. / LI.--THE HUNDRED-LEAVED ROSE. / LII.--KRALJEVITCH MARKO.; lines 8555-8625 confidence: medium
Marko ascertains Arapin's road, goes to an inn, demands wine despite closures caused by fear of black Arapin, threatens the innkeeper, drinks half a cup, gives half to his piebald horse, and then receives separate cups for himself and the horse.
Arapin's terror has closed inns and shops, while Marko openly resists him, kills him, and is publicly rewarded afterward.
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Sixty Folk-Tales from Exclusively Slavonic Sources XLV.--THE BIRDCATCHER. / XLVI.--THE TWO BROTHERS. / XLVII.--THE ORIGIN OF MAN. / XLVIII.--GOD'S COCK.; lines 7967-8038 confidence: medium
The earth is waste stone; God sends his cock to make it fruitful; the cock enters a cave, brings out a wondrous egg, and seven rivers trickle from it.
God's cock retrieves the egg that makes the earth fruitful and later teaches people the daily order of rising, eating, and working.
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Sixty Folk-Tales from Exclusively Slavonic Sources XLVI.--THE TWO BROTHERS. / XLVII.--THE ORIGIN OF MAN. / XLVIII.--GOD'S COCK. / XLIX.--KURENT THE PRESERVER.; lines 8041-8068 confidence: medium
Kurent observes Kranyatz; the vine is Kurent's walking stick, and Kurent is described as a great joker but kindly and glad to deliver anyone from distress.
Kurent is described as a great joker but kindly; he delivers Kranyatz from distress and is commemorated as an ancient benefactor.
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Sixty Folk-Tales from Exclusively Slavonic Sources XLVIII.--GOD'S COCK. / XLIX.--KURENT THE PRESERVER. / L.--KURENT AND MAN. / LI.--THE HUNDRED-LEAVED ROSE.; lines 8174-8262 confidence: medium
The man and Kurent wrestle over the earth for seven years; their heels form ravines, mountains, and hills; exhausted, they lie like dead until Dobrin binds them and rules.
The man and Kurent's seven-year struggle physically creates ravines, mountains, and hills from former plains.
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Sixty Folk-Tales from Exclusively Slavonic Sources XLVIII.--GOD'S COCK. / XLIX.--KURENT THE PRESERVER. / L.--KURENT AND MAN. / LI.--THE HUNDRED-LEAVED ROSE.; lines 8263-8314 confidence: medium
The editorial Croatian Stories section links the Croats with ancient Chrobatia, introduces Marko as a wonderful but unprincipled hero, compares his buzdovan or mace with Thor's hammer, Little Rolling-pea's bulava, and Ivan Popyalof, and says Marko's strength comes from a Vila.
Marko is introduced as a wonderful hero whose buzdovan or mace is highlighted and compared with other heroic weapons.
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Sixty Folk-Tales from Exclusively Slavonic Sources XLVIII.--GOD'S COCK. / XLIX.--KURENT THE PRESERVER. / L.--KURENT AND MAN. / LI.--THE HUNDRED-LEAVED ROSE.; lines 8263-8314 confidence: high
The editorial Croatian Stories section links the Croats with ancient Chrobatia, introduces Marko as a wonderful but unprincipled hero, compares his buzdovan or mace with Thor's hammer, Little Rolling-pea's bulava, and Ivan Popyalof, and says Marko's strength comes from a Vila.
The editor says Marko gains his vast strength from a superhuman source, a Vila.
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Sixty Folk-Tales from Exclusively Slavonic Sources XX.--THE PLAGUE-SWARM. / EASTERN SLAVONIANS. / XXI.--THE FROST, THE SUN, AND THE WIND. / XXII.--LITTLE ROLLING-PEA.; lines 4352-4449 confidence: medium
The emperor says the city must be delivered from the ravenous dragon; at midnight the heroes go to a guelder-rosewood bridge over a river of fire, where a six-headed dragon arrives with horse, falcon, and hound.
The emperor asks for deliverance from the dragon, the heroes slay it, and the emperor calls them deliverers of the city and all the people.
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Sixty Folk-Tales from Exclusively Slavonic Sources XXXI.--TRANSMIGRATION OF THE SOUL. / XXXII.--THE WIZARD. / XXXIII.--THE LIME-TREE. / XXXIV.--ILYA OF MUROM AND NIGHTINGALE THE ROBBER.; lines 5427-5524 confidence: medium
Chernigof is besieged by innumerable heathen armies threatening the city, churches, and prince; Ilya commits himself to God, defeats the enemy with his steel spear, captures their prince, and is honored by the grateful city.
Ilya risks his life for the Christian faith, defeats the besieging army, captures its prince, and is received as an unexpected deliverer of Chernigof.
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Sixty Folk-Tales from Exclusively Slavonic Sources XXXI.--TRANSMIGRATION OF THE SOUL. / XXXII.--THE WIZARD. / XXXIII.--THE LIME-TREE. / XXXIV.--ILYA OF MUROM AND NIGHTINGALE THE ROBBER.; lines 5526-5589 confidence: medium
Ilya reaches Kief’s white-stone palace, identifies himself to the Prince of Kief as Little Ilya Ivanof from Murom/Karatcharof, and reports defeating a host at Chernigof and bringing Nightingale the robber bound to his steel stirrup.
Ilya reports delivering Chernigof, captures and kills Nightingale, defeats Idolishtcha at Kief, and is honored among mighty heroes.
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Sixty Folk-Tales from Exclusively Slavonic Sources XXXIII.--THE LIME-TREE. / XXXIV.--ILYA OF MUROM AND NIGHTINGALE THE ROBBER. / SOUTHERN SLAVONIANS. / XXXV.--THE LORD GOD AS AN OLD MAN.; lines 5633-5714 confidence: high
The Lord, in the form of an old man, tells a ploughman to turn the plough at the end of a furrow and plough back; the ploughman learns the present way of ploughing.
The Lord in old-man form teaches ploughing and weaving and later gives instruction for driving sheep with a copper trumpet, each linked to present practice.
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The Epic Songs of Russia APPENDIX. / THE ALAT7R STONE. / VOLGA VSESLAVICH. / VOLGA AND MIKULA; lines 10879-11001 confidence: medium
Mikula is described as intermediate between physical and moral power, sharing Ilya's thunder nature; his mare is probably a thunder-cloud, and thunder-rain assistance leads to agriculture and ploughing imagery.
The passage links thunder, rain, ploughing, and agriculture through Mikula and a Thunder-deity who assists agriculture.
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The Epic Songs of Russia EPIG SONQS OF RUSSIA. 135 / ILYA AND THE BOON COMPANIONS. / DIUK STEPANOVICH. / EPIC SONQS OF RUSSIA. 153; lines 6078-6248 confidence: medium
Batyg views the open plain with a spyglass, sees the deed, returns to his own country, and swears never again to besiege Kiev because Kiev has no lack of heroes.
After Vasily destroys Batyg's forces, Batyg retreats and swears never again to besiege Kiev because Kiev has no lack of heroes.
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The Epic Songs of Russia STAVR GODINOVICH THE B07AR (NOBLE). / EPIC SONGS OF BUS SI A. 69' / J EPIC SONGS OF EUSSIA. 75 / EPIC SONQS OF RUSSIA.; lines 2666-2815 confidence: medium
Near Chernigof is a Tatar host: three Tsareviches, each with forty thousand men, dense enough to obscure sun and moon and block hare and falcon.
Ilya alone with Cloudfall destroys the Tatar host besieging Chernigof, after which the people see the enemy heaped like reaped grain.
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The Epic Songs of Russia THE ALAT7R STONE. / VOLGA VSESLAVICH. / VOLGA AND MIKULA / ILYA OP MUROM.; lines 11004-11114 confidence: medium
Ilya is described as a great peasant hero; peasants claim descent from him; at Karacharof a chapel marks a fountain said to have burst forth beneath Cloudfall's hoofs, and bears drink there for heroic strength.
The passage combines Ilya's status as a peasant hero with a local chapel, birthplace tradition, heroic horse, and strength-giving fountain.
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The Epic Songs of Russia THE ALAT7R STONE. / VOLGA VSESLAVICH. / VOLGA AND MIKULA / ILYA OP MUROM.; lines 11004-11114 confidence: high
The narrator calls Ilya a purely mythical personage, an incarnation of the Thunder-god and successor of Perun, Christianized as Ilya the Prophet because of Elijah's fiery chariot; he is associated with heaven, lightning, rain, thunder-clouds, darkness, and battles against evil powers like Thor and Indra.
The narrator identifies Ilya as a Thunder-god incarnation associated with lightning, rain, thunder-clouds, and battles against evil powers.
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The Epic Songs of Russia THE ELDER HEROES. / THE CYCLE OF VLADIMIR, OR OF KIEF. / THE CYCLE OF NOVGOROD. / APPENDIX.; lines 478-575 confidence: medium
North-eastern Olonetz peasants explain that in ancient times heroic deeds were performed by men called bogatyrs and women called polyanitsas.
The passage states that ancient heroic deeds were performed by both men and women, with women called polyanitsas.
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The Epic Songs of Russia THE ELDER HEROES. / THE CYCLE OF VLADIMIR, OR OF KIEF. / THE CYCLE OF NOVGOROD. / APPENDIX.; lines 684-793 confidence: medium
The passage states that epic marvels and heroic supernatural feats have not entirely disappeared from Moscow songs and are evidently copied from earlier cycles.
Moscow songs are said to include supernatural feats copied from earlier cycles, and songs about Poltava incorporate material from Dobrynya and Ilya myths.
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buddhist
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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 11773-11903 confidence: medium
A village of thirty families is described; the Bodisat removes lumps of soil and smooths standing places until all thirty men have convenient standing-room.
The Bodisat leads the men from clearing standing places to building halls, clearing roads, digging ponds, making causeways, giving gifts, and maintaining charity.
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The Diamond Sutra (Chin-Kang-Ching) or Prajna-Paramita WILLIAM GEMMELL / PREFACE / WM. GEMMELL. / INTRODUCTION; lines 589-698 confidence: high
The Bhagavad-Gita is presented as teaching reincarnation and the advent of great Teachers and Saviours; Krishna says his births are manifold and that he rises from age to age when righteousness declines to restore virtue.
The Bhagavad-Gita excerpt states that Krishna rises from age to age, takes visible shape, succours the good, resists evil, and restores virtue.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. I MALUTA-JATAKA. / MATAKABHATTA-JATAKA. / AYACITABHATTA-JATAKA. / NALAPANA-JATAKA.; lines 4371-4460 confidence: medium
Brethren at the Pool of Nalaka-pana find cane-sticks hollow throughout after they are gathered for needle-cases; the Master says this was his ordinance in former times and begins the past story.
The story explains the present hollow state of canes near the pool as the result of the Bodhisatta's former command.
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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 9854-9921 confidence: medium
The hall is arranged with separate places for strangers, the destitute, destitute women giving birth, Buddhist priests and Brahmins, other men, and merchants' goods, with doors opening outside.
The Great Being establishes lodging, a court, religious assembly space, a tank, a park, and alms distribution that serve the public.
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The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER IX / THE CONSECRATING OF ABHAYA / CHAPTER X / THE CONSECRATING OF PANDUKABHAYA; lines 7840-7974 confidence: medium
Pandukabhaya lays out four suburbs, the Abhaya-tank, cemetery, execution place, chapel of the Queens of the West, banyan-tree of Vessavana, Palmyra-palm of the Demon of Maladies, Yona ground, and house of the Great Sacrifice near the west gate.
Pandukabhaya lays out suburbs, tanks, cemeteries, execution place, cult spaces, labor assignments, religious residences, medical shelters, and boundaries.
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The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER V / THE THIRD COUNCIL / CHAPTER VI / THE COMING OF VIJAYA; lines 6784-6924 confidence: medium
Sihabahu accepts kingship, gives it to his mother’s husband, returns with Sihasivali to his birthplace, builds Sihapura, and founds villages around it.
Sihabahu returns to the land of his birth, builds Sihapura, founds villages, and rules there before Vijaya’s birth.
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The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER VI / THE COMING OF VIJAYA / CHAPTER VII / THE CONSECRATING OF VIJAYA; lines 7109-7251 confidence: medium
Vijaya puts on the yakkha-king's garments, gives other raiment to followers, goes to Tambapanni, founds the city, and dwells there with the yakkhim and ministers.
Vijaya founds Tambapanni, and ministers found named villages and cities across the land.
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The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER XI / THE CONSECRATING OF DEVANAMPIYATISSA / CHAPTER XII / THE CONVERTING OF DIFFERENT COUNTRIES; lines 8360-8496 confidence: medium
The thera creates twice as many terrifying demons, surrounds the demon and her following, and the panic-stricken demon flees.
The thera creates twice as many terrifying demons, surrounds the sea demon and her following, causes her to flee, and then secures the country with a bulwark.
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The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER XII / THE CONVERTING OF DIFFERENT COUNTRIES / CHAPTER XIII / THE COMING OF MAHINDA; lines 8498-8623 confidence: high
Mahinda, a great thera of lofty wisdom and twelve years a monk, is charged by his teacher and the brotherhood to convert Lanka and reflects that old Mutasiva’s son must become king.
Mahinda is charged by monastic authorities to convert Lanka, urged by Indra, said to have been foretold by the Sambuddha, and described as bringing salvation to Lanka.
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The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER XIII / THE COMING OF MAHINDA / CHAPTER XIV / THE ENTRY INTO THE CAPITAL; lines 8777-8919 confidence: medium
Mahinda is described as peerless, like the Master in protecting Lanka, preaching in two places in the island's speech, and bringing about the descent of the true faith.
Mahinda is described as preaching the true doctrine in Lanka's speech, as the light of the island, and as bringing about the descent of the true faith.
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The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER XIV / THE ENTRY INTO THE CAPITAL / CHAPTEE XV / THE ACCEPTANCE OF THE MAHAVIHARA; lines 9353-9491 confidence: medium
A destructive war breaks out between King Jayanta and his younger royal brother; Kassapa, moved by compassion and intending to end the war and advance conversion and doctrine, comes through the air with twenty thousand disciples and stands on Subhakuta-mountain.
Kassapa knows the suffering caused by a war between King Jayanta and his younger royal brother, comes to end it, is seen shining on a mountain, and the royal combatants halt battle.
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The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER XXII / THE BIRTH OF PRINCE GAMANI / CHAPTER XXIII / THE LEVYING OF THE WARRIORS; lines 11810-11946 confidence: medium
Kandula is praised as foremost in physical and martial qualities, and ten mighty warriors are named: Nandhimitta, Suranimila, Mahasona, Gothaimbara, Theraputtabhaya, Bharana, Velusumana, Khanjadeva, Phussadeva, and Labhiyavasabha.
The passage lists ten mighty warriors and narrates how Nandhimitta and Nimila, both described with strength equal to ten elephants, are drawn toward service under the royal house opposing the Damilas.
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The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER XXII / THE BIRTH OF PRINCE GAMANI / CHAPTER XXIII / THE LEVYING OF THE WARRIORS; lines 11810-11946 confidence: medium
Nandhimitta tears apart Damilas described as desecrating thupas and sacred memorials, throws the bodies over the walls, and devas make the bodies vanish.
Nandhimitta kills those said to desecrate thupas, reflects that his acts should serve the doctrine, and joins Gamani so the Buddha's doctrine may shine forth.
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The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER XXII / THE BIRTH OF PRINCE GAMANI / CHAPTER XXIII / THE LEVYING OF THE WARRIORS; lines 12089-12226 confidence: medium
Labhiyavasabha, Matta's son near Tuladhara-mountain, is strong and nobly formed; he begins making a tank, throws aside earth masses that ten or twelve men would otherwise move, completes the tank, gains renown, receives reward, and serves Gamani; the place is known as Vasabha's Dam.
Labhiyavasabha builds a tank by moving great masses of earth and the resulting dam bears his name.
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The Mahavamsa, or The Great Chronicle of Ceylon The Mahavamsa, or The Great Chronicle of Ceylon; lines 323-448 confidence: medium
The conversion of Ceylon is attributed by the Dipavamsa, Mahavamsa, and country tradition to Mahinda, son of Asoka, and Samghamitta; Smith objects; Asoka's edicts mention Ceylon among countries for missionaries and medicine distribution, though there is a chronological discrepancy.
The conversion of Ceylon is attributed in the cited tradition to Mahinda, a son of Asoka, and to Samghamitta, his sister.
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The Mahavamsa, or The Great Chronicle of Ceylon The Mahavamsa, or The Great Chronicle of Ceylon; lines 450-577 confidence: medium
The passage states that Mahinda is accepted as apostle of Ceylon, notes Hiuen-thsang's support for Mahendra as spreader of doctrine in Simhala, and reports disagreement over whether he was Asoka's younger brother or son.
The passage presents Mahinda/Mahendra as the person in whom tradition concentrates a slow process of Buddhist transmission to Ceylon, and as the one by whom the true doctrine was spread in Simhala.
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filipino
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Philippine Folk Tales CONTENTS / TINGUIAN / IGOROT / WILD TRIBES OF MINDANAO; lines 3159-3278 confidence: high
Magbangal recognizes his wife as the cause of the lost arm and says he will go to the sky to give the planting sign, while she must go to the water and become a fish.
Magbangal goes to the sky, becomes a constellation, and his stars indicate the time to plant rice.
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Philippine Folk Tales CONTENTS / TINGUIAN / IGOROT / WILD TRIBES OF MINDANAO; lines 3402-3535 confidence: high
In the Bilaan creation account, Melu is an immense cloud-dwelling being with gold teeth and white skin; the dead skin he rubs from his body accumulates and he shapes it into the earth.
Melu turns the dead skin rubbed from his body into the earth.
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Philippine Folk Tales CONTENTS / TINGUIAN / IGOROT / WILD TRIBES OF MINDANAO; lines 3402-3535 confidence: high
Melu fashions two smaller beings from remnants; Tau Tana appears from below the earth, insists on helping, places the noses upside down, and the two makers whip the forms until they move.
Newly made people receive upside-down noses and are endangered by rain until Melu corrects the noses; the second Bilaan account repeats the inverted-nose correction and adds an etiological mark.
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Philippine Folk Tales CONTENTS / TINGUIAN / IGOROT / WILD TRIBES OF MINDANAO; lines 3402-3535 confidence: medium
The people thank Melu and say they are lonely; he tells them to save hair and dry skin so that he can make companions, which leads to many people on earth.
Melu instructs the first lonely people to save hair and dry skin, from which he will make companions, resulting in many people on earth.
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Philippine Folk Tales CONTENTS / TINGUIAN / IGOROT / WILD TRIBES OF MINDANAO; lines 3781-3889 confidence: high
Indarapatra hears of disasters in Mindanao, asks his brother Sulayman to save the land from monsters, and Sulayman says he will go and avenge it.
The passage centers on brothers Indarapatra and Sulayman; one sends the other to defeat monsters, then follows to avenge and complete the restoration of Mindanao.
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Philippine Folk Tales CONTENTS / TINGUIAN / IGOROT / WILD TRIBES OF MINDANAO; lines 3781-3889 confidence: high
Sulayman travels through the air to Mindanao, lands on the mountain where rattan grew, sees no living thing, and laments the devastation.
Sulayman and then Indarapatra move across mountains in Mindanao, slaying a succession of destructive monsters and birds.
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Philippine Folk Tales IGOROT / WILD TRIBES OF MINDANAO / CHRISTIANIZED TRIBES / NOTES; lines 5741-5855 confidence: high
A story explains the origin of Igorot head-hunting; Igorot say they have taken heads since Lumawig lived on earth and taught them war, and successful war parties are celebrated.
The Igorot claim to have taken heads since Lumawig lived on earth and taught them to go to war.
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Philippine Folk Tales IGOROT / WILD TRIBES OF MINDANAO / CHRISTIANIZED TRIBES / NOTES; lines 5857-5973 confidence: high
A Bukidnon celestial myth identifies Magbangal and related objects or places with constellations whose positions show when to clear land and plant grain; Magbangal's constellation has one remaining arm and benefits the people.
Magbangal and associated constellations indicate the time to clear land and plant grain and are viewed as a lasting service to the Bukidnon.
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Philippine Folk Tales IGOROT / WILD TRIBES OF MINDANAO / CHRISTIANIZED TRIBES / NOTES; lines 5857-5973 confidence: medium
The note identifies a series of tales about mythical heroes of former times whose prowess is still recounted by Bukidnon warriors.
The note describes a series of tales about mythical heroes whose prowess is still recounted by Bukidnon warriors.
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Philippine Folk Tales Philippine Folk Tales / PREFACE / CONTENTS / TINGUIAN; lines 1327-1463 confidence: medium
Dumalawi wakes in a vast empty field with no trees, houses, or living beings; he uses magical power to grow many gold-covered betel-nuts and says he will scatter them so they become people.
Dumalawi, alone in a lifeless field, grows gold-covered betel-nuts and scatters pieces that become people and neighbors.
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Philippine Folk Tales Philippine Folk Tales / PREFACE / CONTENTS / TINGUIAN; lines 1733-1861 confidence: medium
At Magosang, the Komow, a murderous spirit like a man, asks hunters how many animals they caught; when he claims the same number, that number of people are found dead.
The people of Magosang ask Sayen for help against the Komow, and Sayen kills it, relieving them.
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Philippine Folk Tales Philippine Folk Tales / PREFACE / CONTENTS / TINGUIAN; lines 1863-1990 confidence: high
The Tinguian once lacked planting, harvesting, and curing knowledge; Kadaklan sees hunger and sickness and sends Kaboniyan to teach them.
Kadaklan sends Kaboniyan to teach; the spirit gives Dayapan rice and sugar-cane and instructions for planting, a granary, and a sugar-press.
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Philippine Folk Tales Philippine Folk Tales / PREFACE / CONTENTS / TINGUIAN; lines 1863-1990 confidence: medium
Dayapan tells the people what the spirit taught and is called to treat illness; some people die and others are made well.
Dayapan reports what the spirit taught her, demonstrates her cure, and is subsequently called to treat the sick.
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Philippine Folk Tales PREFACE / CONTENTS / TINGUIAN / IGOROT; lines 2564-2699 confidence: medium
Lumawig creates salt and instructs one group to boil it down and sell it, but they do not understand and leave the salt untouched.
Lumawig creates or teaches salt production and pottery-making, assigns these to Mayinit and Samoki, and establishes exchange with neighboring peoples.
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Philippine Folk Tales PREFACE / CONTENTS / TINGUIAN / IGOROT; lines 2701-2841 confidence: medium
Lumawig reaches Pokis, builds a large fire, warms the brother and sister, the water evaporates, mountains remain, and the brother and sister marry and have children, producing many people on earth.
Lumawig dries the waters, multiplies food, enlarges animals, provides feast supplies, and creates water for thirsty people.
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Philippine Folk Tales TINGUIAN / IGOROT / WILD TRIBES OF MINDANAO / CHRISTIANIZED TRIBES; lines 4816-4959 confidence: medium
The hunter is the first to take tuba from the coconut tree; he and friends drink it, and he says drinkers become like the noisy bird, silly monkey, or mud-sleeping pig depending on how much they drink.
The hunter is called the first man to take tuba from the coconut tree and gives an explanatory comparison between drinking levels and three animals.
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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 11519-11607 confidence: medium
Raven is sent to obtain fire from a sycamore across the water and returns scorched black; Screech-owl, Hooting Owl, and Horned Owl also fail and receive eye injuries or markings from heat, smoke, and ashes.
The Water Spider succeeds after other animals fail, brings back a coal, and the passage explains that fire has been available ever since.
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Myths of the Cherokee III--NOTES TO THE HISTORICAL SKETCH / SYNONYMS / IV--STORIES AND STORY TELLERS / V--THE MYTHS; lines 11780-11872 confidence: high
After deer are released from the cave where Kana'ti kept them, hunters find no game and people are hungry; they hear the Thunder Boys live far west beyond the sun door and can bring back game, so they send for them.
When game is lacking, the Thunder Boys are summoned from the west, call deer with songs, and teach the people the seven songs for calling deer.
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Myths of the Cherokee MYTHS OF THE CHEROKEE / I--INTRODUCTION / II--HISTORICAL SKETCH OF THE CHEROKEE / FROM THE FIRST TREATY TO THE REMOVAL--1785-1838; lines 4585-4668 confidence: medium
Sequoya is described as a hunter, fur trader, and silver worker who never learned English or abandoned his native religion; in 1809 a conversation led him to reflect on writing, and a hunting accident gave him more study time.
Sequoya observes the function of writing, devises a system for Cherokee, publicly tests it, and the Cherokee community rapidly learns to read and write through it.
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Myths of the Cherokee SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION / VI--NOTES AND PARALLELS TO MYTHS; lines 20905-20995 confidence: high
Note on “From these have come all”: animal tribes may descend from a single survivor of a great slaughter by a hero god or trickster; a Kiowa example derives all prairie dogs from one wary survivor of Sinti's attempted capture.
The passage says many Indian mythologies contain animal tribes descending from one survivor of a slaughter by an early hero god or trickster, with a Kiowa prairie-dog example.
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Myths of the Cherokee SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION / VI--NOTES AND PARALLELS TO MYTHS; lines 23139-23236 confidence: medium
The note explains the name Ûñtsaiyi', its relation to ringing metal and brass, calls him a mythic gambler with counterparts in many tribes, identifies him as inventor of the wheel-and-stick game, and says he lived at Ûñ'tiguhi'.
Ûñtsaiyi' is described as a mythic gambler and as the traditional inventor of the wheel-and-stick game.
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Myths of the Cherokee SYNONYMS / IV--STORIES AND STORY TELLERS / V--THE MYTHS / WAHNENAUHI VERSION; lines 11875-11959 confidence: medium
Those following the mother see her in a small cabin placing a basket on the ground and shaking herself so ears of corn fall into it; after breakfast the father says he knows what the children did, says he must die, makes bows and arrows, and sends them to hunt the released animals.
After the animal release and exposure of the corn secret, the father makes bows and arrows and sends the children to hunt, while the mother gives instructions for bread, seed preservation, and yearly planting.
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Myths of the Cherokee SYNONYMS / IV--STORIES AND STORY TELLERS / V--THE MYTHS / WAHNENAUHI VERSION; lines 12141-12204 confidence: medium
At the beginning of the world, people and animals are the same; there is one tobacco plant until the Dagûl`kû geese steal it and carry it south, and an old woman weakens without tobacco.
The Dagûl`kû steal the only tobacco plant; Hummingbird uses smallness and speed to recover leaves and seeds needed by the people and the old woman.
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Myths of the Cherokee THE ARKANSAS BAND--1817-1838 / THE TEXAS BAND--1817-1900 / THE CHEROKEE NATION IN THE WEST--1840-1900 / THE EASTERN BAND; lines 6956-7038 confidence: low
Thomas divides eastern Cherokee lands into five districts or towns named Bird town, Paint town, Wolf town, Yellow hill, and Big cove; he drafts a government executed by himself and Yonaguska, and later the band recognizes Thomas as chief.
Thomas organizes towns and a government for the eastern Cherokee, later aids them through epidemic and Reconstruction, and is remembered as father and great chief.
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Myths of the Cherokee THE CHEROKEE NATION IN THE WEST--1840-1900 / THE EASTERN BAND / III--NOTES TO THE HISTORICAL SKETCH / SYNONYMS; lines 10011-10072 confidence: low
Spinning wheels and looms were introduced shortly before the Revolution; the Wahnenauhi manuscript says Edward Graves brought the first among the Cherokee from England and taught his Cherokee wife to spin and weave.
The passage identifies or questions named figures associated with bringing, teaching, or first making spinning wheels and looms among Cherokee communities, including Edward Graves and Tsi'nawi.
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Myths of the Cherokee THE CHEROKEE NATION IN THE WEST--1840-1900 / THE EASTERN BAND / III--NOTES TO THE HISTORICAL SKETCH / SYNONYMS; lines 10335-10409 confidence: medium
The passage situates the Cherokee syllabary among systems of symbolic thought representation and ranks Sequoya's unaided work highly.
Sequoya's unaided long labor produces a writing system for Cherokee that the passage presents as highly effective for learners.
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Myths of the Cherokee THE CHEROKEE NATION IN THE WEST--1840-1900 / THE EASTERN BAND / III--NOTES TO THE HISTORICAL SKETCH / SYNONYMS; lines 10662-10756 confidence: low
Ross was born in 1790 and died in 1866; his official career began with an 1809 mission from Return Meigs, and he later served in Cherokee national offices, including president of the national committee, constitutional convention president, and principal chief.
The passage presents Ross as a long-serving leader who supported schools, law, national institutions, and the welfare of his people.
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Myths of the Cherokee THE EASTERN BAND / III--NOTES TO THE HISTORICAL SKETCH / SYNONYMS / IV--STORIES AND STORY TELLERS; lines 11139-11219 confidence: high
Rabbit is prominent in Cherokee and southern negro animal stories; Great White Rabbit is described as hero-god, trickster, and wonder-worker among tribes east of the Mississippi, and rabbit is also noted in European and Korean folklore.
The passage explicitly calls the Great White Rabbit a hero-god, trickster, and wonder-worker and records Rabbit as leader in mischief.
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Myths of the Cherokee THE EASTERN BAND / III--NOTES TO THE HISTORICAL SKETCH / SYNONYMS / IV--STORIES AND STORY TELLERS; lines 11221-11305 confidence: medium
Missionary influence is denied for the genesis tradition; the Bible story is said to displace rather than amalgamate; fish-swallowing and flood stories are worldwide; Wâsi is identified as Moses from the Cherokee testament.
The passage says the supposed Cherokee hero-god Wâsi is actually Moses, a great teacher and Hebrew lawgiver, with Wâsi as the Cherokee approximation of Moses.
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Myths of the Cherokee V--THE MYTHS / WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION; lines 13589-13673 confidence: medium
The buzzard is said to have helped shape the earth, to be a doctor among birds, and to be immune from sickness through carrion and decay; buzzard flesh or soup is believed to prevent smallpox and was used in 1866.
The buzzard is said to have had a part in shaping the earth, to be a doctor among birds, and to supply materials for smallpox prevention, witch exclusion, and wound treatment.
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Myths of the Cherokee V--THE MYTHS / WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION; lines 15146-15249 confidence: medium
The people seek help from a great medicine man, who uses a linn-bark rope and hooked stick to enter the cave, finds four young birds and animal bones, and throws the young into the water where an Uktena serpent finishes them.
A great medicine man aids the people by being lowered from a cliff, entering the Tla'nuwa cave, and removing the four young birds.
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Myths of the Cherokee WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION; lines 15580-15685 confidence: medium
Cherokee young men travel south and meet the Tsundige'wi, little people living in sand nests and fearing flocks of wild geese and other birds from the south.
Cherokee travelers find the Tsundige'wi unable to fight and teach them to use sticks as clubs and strike birds on the neck.
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ekoi
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In the Shadow of the Bush ART 303 / CHAPTER XXVIII / RECORDS 305 / NSIBIDI.; lines 15608-15703 confidence: low
Maxwell reported secret writing among the Efiks; MacGregor later reported claims that Nsibidi originated among the Ibos or among the Uyanga, who learned it from monkeys around camp fires, and noted possible signs in a Cameroons-related work.
A reported origin account says the Uyanga learned Nsibidi from monkeys crowding around camp fires.
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In the Shadow of the Bush BEYOND NETIM 247 / BEYOND NETIM 249 / BEYOND NETIM 251 / BEYOND NETIM 253; lines 13234-13331 confidence: medium
When the second tree comes down, the dogs arrive. Oro Njaw, the fiercest dog, attacks the Forest Woman; the others attack her men. Many men are killed, some escape, and Ada is torn in pieces.
The coda says the death of the Forest Woman was a great advantage and that Atikawt freed the bush from a cruel monster.
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In the Shadow of the Bush EGBO 39 / EGBO 41 / EGBO 45 / EGBO 47; lines 3219-3315 confidence: medium
The narrative says the images run and beat people because Ngbe broke the first long drum from the ghost town, and says they are called Egbo because Nki named the first image from the magic drum.
The narrative explains present Egbo image behavior through Ngbe's breaking of the first long drum and explains the name Egbo through Nki naming the first image.
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In the Shadow of the Bush FOLK-LORE 341 / FOLK-LORE 343 / FOLK-LORE 345 / FOLK-LORE 347; lines 17772-17879 confidence: medium
Etuk refuses to buy because he would have nothing left, while Njomm offers his plantain farm from the settlement to the water-side so that the whole earth may remain light; the crocodile agrees.
Njomm pays his entire farm for the shining stone and places it where it can shine for all the world.
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In the Shadow of the Bush FOLK-LORE 363 / FOLK-LORE 365 / FOLK-LORE 367 / FOLK-LORE 369; lines 18951-18995 confidence: high
Etim 'Ne calls all his children together, names all the rivers and little streams, and tells them to remember him as the one who gave water to all the earth.
Etim 'Ne says he gave water to all the earth, and the closing statement says that when there were no people or water, he first came down with Ejaw and begged water from Obassi Osaw.
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In the Shadow of the Bush FOLK-LORE 365 / FOLK-LORE 367 / FOLK-LORE 369 / S.B. B B; lines 18998-19050 confidence: medium
Title: "How the Lame Boy brought Fire from Heaven." Opening states that Obassi Osaw made everything but did not give fire to the people on earth.
The title identifies the episode as the Lame Boy bringing fire from heaven, and within the passage he vows to bring fire to Etim 'Ne and takes a brand from the guarded fire.
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In the Shadow of the Bush FOLK-LORE 367 / FOLK-LORE 369 / S.B. B B / FOLK-LORE 371; lines 19053-19155 confidence: high
At night, while people sleep, the thief goes to the hidden fire, takes a glowing brand and firewood, and sets out homeward.
The boy secretly takes fire from Obassi's home in the sky, brings it to Etim, and the first fire is made on earth.
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In the Shadow of the Bush FOLK-LORE 369 / S.B. B B / FOLK-LORE 371 / FOLK-LORE 373; lines 19158-19251 confidence: medium
Ram is more cunning than Oporopootop; after a long fight, Ram strikes him with his horns, breaks off his feet, and Oporopootop dies.
Ram is explicitly more cunning than Oporopootop, kills him with his horns, and the narrator says the bush is now free from the monster and that farms and people are saved.
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In the Shadow of the Bush FOLK-LORE 377 / FOLK-LORE 379 / FOLK-LORE 381 / FOLK-LORE 383; lines 19665-19762 confidence: medium
Nki comes asking who called him; the boy fires his gun, Nki falls dead, and the children remain in the tree from fear before asking Parrot to cut off a finger from Lion.
After the boy kills Nki, identified as the lions' chief, the lions go far away and the bush is left free.
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In the Shadow of the Bush GOVERNMENT, ETC. / GOVERNMENT, ETC. 321 / GOVERNMENT, ETC. 323 / CHAPTER XXXI; lines 17137-17230 confidence: medium
The Lame Boy is described as a persistent helper or Good Fairy; the passage links him to How Fire first came on Earth, compares him to Prometheus, and notes a feminine version in Ada, the Forest Demon.
The Lame Boy is a recurring helper and is tied to the story How Fire first came on Earth.
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In the Shadow of the Bush INDEX / I I / INDEX / INDEX; lines 34044-34193 confidence: medium
"Canoe-making, origin of, story, 389".
The index lists 'Canoe-making, origin of, story.'
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In the Shadow of the Bush INDEX / INDEX / INDEX / INDEX; lines 35129-35301 confidence: medium
“Heaven, How the Lame Boy brought / Fire from, story, 370-1.”
The index title states that the Lame Boy brought fire from Heaven.
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In the Shadow of the Bush INDEX / INDEX / INDEX / INDEX; lines 35304-35459 confidence: medium
The Lame Boy is indexed in Ekoi folk-tales, with analogies, stilt-play, and West African ritual; a story says fire was brought by him from Heaven.
The index lists a story in which fire is brought by the Lame Boy from Heaven.
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samoan
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Samoa, A Hundred Years Ago And Long Before CHAPTER III. / A FUTURE STATE--RELIGION, ETC. / CHAPTER IV. / GODS SUPERIOR--WAR AND GENERAL VILLAGE GODS.; lines 1565-1674 confidence: high
Taema and Tila fainga, goddesses of tattooers, swim from Fiji to Samoa to introduce the craft; their commissioned song about tattooing women becomes reversed after the journey, explaining tattooing of men.
Taema and Tila fainga swim from Fiji to introduce tattooing to Samoa, and the altered song explains why men rather than women are tattooed.
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Samoa, A Hundred Years Ago And Long Before CHAPTER VII. / ADULT AND ADVANCED YEARS. / CHAPTER VIII. / FOOD--COOKING--LIQUORS.; lines 2891-2991 confidence: high
Taro, coconuts, and 'ava are said to have been brought from the heavens by Losi; he tries to hide a young taro shoot under his clothing, but the Tangaloans seize it and mistreat him before he returns to earth enraged.
Losi is a named chief who brings taro, coconuts, and 'ava from the heavens and plants them on earth.
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Samoa, A Hundred Years Ago And Long Before CHAPTER XII. / DEATH AND BURIAL. / CHAPTER XIII. / HOUSES.; lines 4008-4104 confidence: medium
The Samoans have a tradition that their forefathers had no houses, were "housed by the heavens," and that a chief first contrived to build houses, making one for each of his two sons out of love.
The tradition credits an unnamed chief with first contriving to build houses after the ancestors had lived without them.
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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: medium
Mangamangai became pregnant by looking at the rising sun; her son Child of the Sun catches the sun with a vine noose, asks for a dowry, chooses blessings over calamities, and receives a basket of blessings.
Child of the Sun catches the sun with a vine rope and noose, first to obtain a bridal gift and later to force the sun to move more slowly and lengthen days.
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Samoa, A Hundred Years Ago And Long Before CHAPTER XXI. / POLITICAL DIVISIONS AND PLACES OF NOTE ON UPOLU. / CHAPTER XXII. / POLITICAL DIVISIONS AND PLACES OF NOTE ON SAVAII.; lines 6607-6668 confidence: medium
Lata is linked with two hills identified as his petrified double canoe, with coming from Fiji and being wrecked, with canoe-building at Fangaloa, and with the introduction of large decked double canoes in Samoa.
The introduction of large double canoes united by a deck is traced to Lata.
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Samoa, A Hundred Years Ago And Long Before FOOD--COOKING--LIQUORS. / FOOTNOTES: / CHAPTER IX. / CLOTHING.; lines 3293-3337 confidence: medium
Fulualela returned to Fiji and made up a present of fine mats, native cloth, and scented oil as if it were his daughter's dowry, then brought it back to Samoa.
The story attributes Samoan mats, native cloth, and the plants used to make them to Fulualela's gift from Fiji.
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Samoa, A Hundred Years Ago And Long Before NAMES OF THE ISLANDS. / FOOTNOTES: / CHAPTER XXI. / POLITICAL DIVISIONS AND PLACES OF NOTE ON UPOLU.; lines 5837-5942 confidence: high
Sinaleana, daughter of Sina and the king of Manu'a, is called White of the cave and lives in a cave with the king's parrot. Tangaloa of the heavens desires her, sends Thunder, Storm, Lightning, Darkness, and Deluging Rain unsuccessfully, then lowers a net over the cave mouth, catches her, pulls her to heaven, marries her, and fathers Pili.
Pili, born of Tangaloa and Sinaleana, allocates Upolu divisions and assigns agriculture, oratory, war, and oversight to his children.
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Samoa, A Hundred Years Ago And Long Before NAMES OF THE ISLANDS. / FOOTNOTES: / CHAPTER XXI. / POLITICAL DIVISIONS AND PLACES OF NOTE ON UPOLU.; lines 5837-5942 confidence: medium
Aleipata is traced to Alei and Pata, a couple said to have come from the heavens and taught house-building; they were good-looking and requested burial standing with faces uncovered, possibly linked by the source to embalming there.
Alei and Pata come from the heavens and teach their children to build houses.
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Samoa, A Hundred Years Ago And Long Before NAMES OF THE ISLANDS. / FOOTNOTES: / CHAPTER XXI. / POLITICAL DIVISIONS AND PLACES OF NOTE ON UPOLU.; lines 5944-6031 confidence: high
Maniloa, a cannibal god at Solosolo, lives in a valley and is worshipped; people cross a ravine on his vine-rope with food offerings, and he shakes chosen victims into the ravine for his meal.
Polu-leuligana devises the plan that kills Maniloa, a cannibal god, and thereby saves Solosolo from being eaten.
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Samoa, A Hundred Years Ago And Long Before NAMES OF THE ISLANDS. / FOOTNOTES: / CHAPTER XXI. / POLITICAL DIVISIONS AND PLACES OF NOTE ON UPOLU.; lines 6033-6130 confidence: high
At Malie, Polu-leuligana hears a lad from Savaii about to be killed for Malietoa's meal; he has himself wrapped in green coconut leaves and presented as the supposed baked victim. Malietoa recognizes him, spares the lad, replaces human victims with pigs, and Polu is named Faaifoaso.
Polu-leuligana has himself wrapped and presented as the intended baked victim, saving the lad and causing Malietoa to replace human victims with pigs; Polu receives the name Downfall-of-Cannibalism.
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Samoa, A Hundred Years Ago And Long Before NAMES OF THE ISLANDS. / FOOTNOTES: / CHAPTER XXI. / POLITICAL DIVISIONS AND PLACES OF NOTE ON UPOLU.; lines 6132-6224 confidence: high
A great fish, feared in the Savaii-Upolu channel, is sought by a Savaii man who makes bamboo knives and goes with his sons; the fish swallows them, and he begins cutting it from inside, with surviving captives helping in one version.
Alo and his sons are swallowed by the great fish; inside it, Alo uses bamboo knives and directs others to cut until the fish dies, after which he is praised.
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Samoa, A Hundred Years Ago And Long Before NOVEMBER. / DECEMBER. / CHAPTER XIX. / THE ORIGIN OF FIRE, AND OTHER STORIES.; lines 5300-5403 confidence: high
Samoans once ate raw food; Ti'iti'i son of Talanga is credited with cooked food; Talanga is favored by Mafuie, the earthquake god living below where fire burns, and enters through a rock that divides at his spoken formula.
Ti'iti'i descends to Mafuie's realm, contests with Mafuie, spares the left arm in exchange for fire, and the story explains cooked food and fire from rubbed wood.
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Samoa, A Hundred Years Ago And Long Before NOVEMBER. / DECEMBER. / CHAPTER XIX. / THE ORIGIN OF FIRE, AND OTHER STORIES.; lines 5300-5403 confidence: high
The Savage Island account is called a 'somewhat similar tale': it names Maui father and Maui son, uses a reed-bush entrance, and says the youth Maui, 'like another Prometheus, stole' fire, set the bush in flames, and established fire and cooked food.
The Savage Island variant says the youth Maui stole fire, escaped up the passage, set the bush aflame, and thereby established fire and cooked food.
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zuni
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Zuni Folk Tales HOW THE CORN-PESTS WERE ENSNARED / JACK-RABBIT AND COTTONTAIL / THE RABBIT HUNTRESS AND HER ADVENTURES / THE UGLY WILD BOY WHO DROVE THE BEAR AWAY FROM SOUTHEASTERN MESA; lines 10519-10623 confidence: high
Áhaiyúta and Mátsailéma "were the twin children of the Sun-father and the Mother Waters of the World."
The twins are children of the Sun-father and Mother Waters and deliver men from Earth-mother, guide them, conquer enemies, and teach a warrior society.
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Zuni Folk Tales HOW THE CORN-PESTS WERE ENSNARED / JACK-RABBIT AND COTTONTAIL / THE RABBIT HUNTRESS AND HER ADVENTURES / THE UGLY WILD BOY WHO DROVE THE BEAR AWAY FROM SOUTHEASTERN MESA; lines 10849-10955 confidence: high
The brothers stand over the dying demon, give a short prayer crediting the Sun with laying low an enemy, and the maidens respond with gratitude and a hand-breathing gesture.
The passage centers on two brothers, later identified as the Beloved Two Warriors Áhaiyúta and Mátsailéma, who have destroyed a demon described as an enemy of men and deliver the maidens.
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Zuni Folk Tales HOW THE CORN-PESTS WERE ENSNARED / JACK-RABBIT AND COTTONTAIL / THE RABBIT HUNTRESS AND HER ADVENTURES / THE UGLY WILD BOY WHO DROVE THE BEAR AWAY FROM SOUTHEASTERN MESA; lines 8926-9066 confidence: medium
The title names the tale as the ugly wild boy who drove the Bear away from Southeastern Mesa; the opening describes the boy’s blue body and face, twisted nose, scars, red pepper-like head ornaments, and resemblance to the Héhea of the Sacred Dance.
The title identifies the ugly wild boy as the one who drove the Bear away, and the setup presents the Bear as blocking the people’s access to mesa foods.
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Zuni Folk Tales HOW THE CORN-PESTS WERE ENSNARED / JACK-RABBIT AND COTTONTAIL / THE RABBIT HUNTRESS AND HER ADVENTURES / THE UGLY WILD BOY WHO DROVE THE BEAR AWAY FROM SOUTHEASTERN MESA; lines 9068-9185 confidence: medium
The boy says the Bear had lived on a mountain with abundant fruit, nuts, and grass-seed but had not allowed anyone from K’iákime to gather any of it.
By driving away the Bear who had blocked gathering, the boy enables the people to collect datila fruit, piñon nuts, and grass-seed.
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Zuni Folk Tales HOW THE SUMMER BIRDS CAME / THE SERPENT OF THE SEA / THE MAIDEN OF THE YELLOW ROCKS / THE FOSTER-CHILD OF THE DEER; lines 4443-4552 confidence: medium
The youth states that the listener is his uncle, that the uncle's niece is his maiden-mother, that she gave birth to him and cast him on a dust-heap, and that noble Deer found and nourished him.
Deer foster the abandoned youth; he later knows Deer language and rites, hunts successfully, distributes game, and feeds and clothes the community.
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Zuni Folk Tales HOW THE SUMMER BIRDS CAME / THE SERPENT OF THE SEA / THE MAIDEN OF THE YELLOW ROCKS / THE FOSTER-CHILD OF THE DEER; lines 4554-4598 confidence: medium
The narrator states that because the youth lived long with the Deer, learned their ways and words, and taught others, the tribe now has Sacred Hunters who understand the Deer.
The narrator explains that the youth learned the ways and words of the Deer during his long residence with them and taught this knowledge, producing the Sacred Hunters' special understanding.
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Zuni Folk Tales JACK-RABBIT AND COTTONTAIL / THE RABBIT HUNTRESS AND HER ADVENTURES / THE UGLY WILD BOY WHO DROVE THE BEAR AWAY FROM SOUTHEASTERN MESA / THE TALE; lines 11652-11768 confidence: medium
The brothers say they came to help, ask for food, and are led into the town court where steaming food is brought.
The brothers say they came to help, state that the people must be hardened and taught to eat, and demonstrate fearlessness by eating ordinary food, deadly birds, onion earrings, and mush.
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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 5483-5525 confidence: medium
The boys say the plant sprang from the grandmother's heart and that its fruit carries the color and fire of her scolding tongue; they identify it with peppers and plan to spread the seeds.
The two boys intentionally scatter the seeds so people may find and plant them, leading to pepper cultivation at Zuñi.
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Zuni Folk Tales THE POOR TURKEY GIRL / HOW THE SUMMER BIRDS CAME / THE SERPENT OF THE SEA / THE MAIDEN OF THE YELLOW ROCKS; lines 3820-3966 confidence: medium
The maiden addresses the animals as her children and sends antelope, deer, mountain-sheep, elk, and buffalo across the land so humans may have flesh and pelts.
The maiden sends multiple game animals throughout the land so that people may again have their flesh to eat and pelts to wear.
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Zuni Folk Tales THE TALE / THE COCK AND THE MOUSE / ITALIAN VERSION / THE GIANT CLOUD-SWALLOWER; lines 12126-12242 confidence: high
“Lo! it is not well with our children, men,” said they. “Let us destroy this Häki Suto, the swallower of clouds,” said they.
The named Twin Gods of War decide to destroy the Cloud-swallower because humans are suffering.
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Zuni Folk Tales THE TRIAL OF LOVERS: / THE YOUTH AND HIS EAGLE / THE POOR TURKEY GIRL / HOW THE SUMMER BIRDS CAME; lines 2282-2419 confidence: medium
The boy says the Bear has suffered what he intended for the boy, calls him his mother's husband or his step-father, skins him, and hangs the Bear's heart on the ladder as a sign that people may gather bow timber and arrows.
After killing the Bear, the boy hangs the heart as a sign that people may get bow timber and arrows.
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Zuni Folk Tales THE TRIAL OF LOVERS: / THE YOUTH AND HIS EAGLE / THE POOR TURKEY GIRL / HOW THE SUMMER BIRDS CAME; lines 2421-2553 confidence: medium
The boy asks for breakfast so he can shoot birds, then, once his mother and others are out of sight, goes straight to the Misho Lizard den.
The boy repeatedly leaves under a hunting pretense, goes to dangerous beings described by his mother, and destroys or attacks them; the Giant is described as preying on passersby.
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Zuni Folk Tales THE TRIAL OF LOVERS: / THE YOUTH AND HIS EAGLE / THE POOR TURKEY GIRL / HOW THE SUMMER BIRDS CAME; lines 2555-2682 confidence: medium
Top-knots eat the fallen Giant, recognize him as their father, and the boy cuts out the Giant's heart and kills all young Top-knots except two.
The boy removes the fallen Giant's heart, destroys or transforms the Giant's offspring, and then attacks the feared four-fold Bison that people avoid.
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african bantu
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The Ila-Speaking Peoples of Northern Rhodesia, Vol. I A SCENE AT KASENGA. / HISTORY / VOL. I 17 C / GROOVES IN ROCK IN BATOKA HILLS, 20 MILES SOUTH OF KAUNGA.; lines 1530-1638 confidence: medium
The ancestors are revered as beni-mashi, 'founders of the communities,' and mizhimo, 'demi-gods,' to whom worship is principally rendered.
Ancestors and ancient chiefs are described as founders of communities and demi-gods, with chief lists beginning in some districts with a demi-god.
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The Ila-Speaking Peoples of Northern Rhodesia, Vol. II A MWILA : A GREAT TELLER OF TALES. / VOL. II Z / CH. XXVIII / FOLK-TALES 339; lines 14196-14306 confidence: medium
Mason-Wasp answers God that he has come to beg fire and persevered after his companions stopped short.
Mason-Wasp reaches God to beg fire, and the note calls the wasp the Ba-ila Prometheus and says the tale accounts for domestic fire.
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The Ila-Speaking Peoples of Northern Rhodesia, Vol. II CH. XXII / THE DIVINITIES / OFFERINGS UPON A GRAVE. / SHIMUNENGA'S GROVE AT MALA.; lines 7837-7878 confidence: low
Bulongo's little houses are compared to structures for prophets; the authors imagine Bulongo as a very ancient prophet who became the one muzhimo venerated throughout all districts.
The authors imagine Bulongo as a very ancient prophet who gained wide influence, remained a venerated muzhimo after death, and may have introduced impande shells and other things.
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The Ila-Speaking Peoples of Northern Rhodesia, Vol. II MISCELLANEOUS NOTIONS / CHIDIMO / MWETO / VOL. II Q; lines 9074-9205 confidence: medium
The mason-wasp, namuzhingididi, “figures in folklore as the fire bringer.”
The mason-wasp is explicitly described as figuring in folklore as the fire bringer.
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The Ila-Speaking Peoples of Northern Rhodesia, Vol. II OFFERINGS UPON A GRAVE. / SHIMUNENGA'S GROVE AT MALA. / CHAPTER XXIII / THE SUPREME BEING I LEZA; lines 8137-8232 confidence: medium
The names are said to be common and not esoteric; some obscure names may once have belonged to humans or mizhimo. Among the Bambala, Lukele is a name for Leza, described as piler-up of the Nambala mountains, though Lukele seems to have been an ancient human hero.
The passage says some obscure names may once have belonged to human beings or mizhimo; Lukele seems to have been an ancient human hero, and Bulongo is the arch-demigod probably once a man, yet both are associated with names for Leza.
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The Ila-Speaking Peoples of Northern Rhodesia, Vol. II OFFERINGS UPON A GRAVE. / SHIMUNENGA'S GROVE AT MALA. / CHAPTER XXIII / THE SUPREME BEING I LEZA; lines 8335-8437 confidence: medium
The passage refers to a woman seeking Leza in the space above and to a tale in which Leza gave men grain, provided for them, grieved at their foolishness, and repaired damage.
The passage states that a tale tells how Leza in the beginning gave men grain and provided for the people he placed on earth.
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The Ila-Speaking Peoples of Northern Rhodesia, Vol. II VOL. II N / THE CHIEF, KAKUA, AND HIS LU'ANGA. / CH. XXII / THE DIVINITIES; lines 7194-7353 confidence: medium
Malumbe becomes famous as a wonder-worker, comes among the Ba-ila, gains submission not by spear but by fear, and is said to blind those who oppose him.
Malumbe becomes famous as a wonder-worker, gains submission without spear warfare, and is said to blind opponents.
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The Ila-Speaking Peoples of Northern Rhodesia, Vol. II VOL. II N / THE CHIEF, KAKUA, AND HIS LU'ANGA. / CH. XXII / THE DIVINITIES; lines 7194-7353 confidence: high
Another tradition says Malumbe created Isho dia Mwino after seeing a northern salt spring, made it for his own people's benefit, and caused the other spring to dry up.
One tradition says Malumbe creates Isho dia Mwino for his own people's benefit after seeing another salt spring, and causes the other to dry up.
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The Life of a South African Tribe, Vol. I (The Social Life) B. CHILDHOOD / BOYS TRYING TO PLAY BILLIARDS / C. THE AGE OF PUBERTY / THONGA.; lines 2712-2823 confidence: low
Informants attributed Ngoma to the Balemba; Ba-Venda adoption under Balemba influence is stated. Balemba are described as blood-avoiding, new-moon shaving, bringing metallurgy and fowls, claiming northern sea arrival after shipwreck, practicing circumcision, and being called masters of Ngoma.
The Balemba are described as bringing metallurgy and domestic fowls and as declaring that they came from the North by sea and reached the coast after shipwreck.
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The Life of a South African Tribe, Vol. I (The Social Life) MANKHELU / SPOON -EL1AS / PRELIMINARY CHAPTER / A. PREHISTORIC PERIOD.; lines 935-1035 confidence: medium
Tshauke's son steals a glowing cinder from the Sono and carries it home in a big shell; the Sono declare war, but the Hlengwe, strengthened by cooked food, win; the son is named Shioki-shahumba, glossed as bringing fire in a shell.
The son of Tshauke brings fire in a shell and receives a name glossed by that deed.
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The Life of a South African Tribe, Vol. II (The Psychic Life) SIXTH PART / THE RELIGIOUS LIFE AND SUPERSTITIONS. / CHAPTER I / A. CONCEPTIONS REGARDING NATURE.; lines 11687-11775 confidence: medium
Lebibi is described as an old chief whose descendants live at Rivimbi/Lebibi; after death he went to heaven, became king of heaven, remains a spirit aware of earth, is probably the Pedi first man, and is invoked for rain; Modjadji is said to owe her rain power to him.
Lebibi is described as a heavenly spirit and possible first man; the medicine's virtue is said to derive partly from the power of Lebibi, its first inventor.
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The Life of a South African Tribe, Vol. II (The Psychic Life) SIXTH PART / THE RELIGIOUS LIFE AND SUPERSTITIONS. / CHAPTER I / A. CONCEPTIONS REGARDING NATURE.; lines 12716-12821 confidence: medium
In the Ronga clans, the first ancestors are named Likahi hamba, glossed as one who brought a glowing cinder in a shell and originator of fire, and Nsilambowa, glossed as one who grinds vegetables; the passage links them to introducing fire and culinary art and notes a comparison to a Hlengwe tradition.
Ronga first-ancestor names are interpreted as the bringer of a glowing cinder and the grinder of vegetables, and the passage links them to introducing fire and culinary art.
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hermetic
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Thrice-Greatest Hermes, Vol. I: Prolegomena CONCERNING THE CRATER OR CUP 451 / CONCERNING THE CRATER OR CUP 453 / CONCERNING THE CRATER OR CTJP 455 / THE DISCIPLES OF THRICE -GREATEST HERMES 459; lines 25126-25223 confidence: medium
The name I-em-hetep means “He who cometh in Peace”; he “brought the knowledge of Healing to mankind” and was a god of medicine, study, and learning.
The passage states that I-em-hetep brought the knowledge of healing to mankind and was specially the God of medicine.
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Thrice-Greatest Hermes, Vol. I: Prolegomena CONTENTS / CONTENTS XV / Z THRIOE-GREATEST HERMES / REMAINS OF THE TRISMEGISTIC LITERATURE 5; lines 1337-1432 confidence: medium
The passage refers to Hermetic works that are “medico-mathematical, astrological and medico-astrological, and alchemical,” and to “many inventions attributed to the Thrice-greatest” that are “almost identical with” those attributed to Orpheus.
The passage explicitly says many inventions are attributed to the Thrice-greatest and compares this attribution pattern with Orpheus.
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Thrice-Greatest Hermes, Vol. I: Prolegomena HISTORY OP THE EVOLUTION OP OPINION 45 / THOTH THE MASTEE OF WISDOM / THOTH THE MASTER OF WISDOM 49 / VOL. I. 4; lines 3507-3564 confidence: medium
Thoth is described as inventor of hieroglyphics and patron/protector of temple archives, libraries, and scribes; at the Library of Osymandias or Great House of Life he is found as Lord in the Hall of Books.
The passage calls Thoth inventor of hieroglyphics and patron of scribes and written repositories.
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Thrice-Greatest Hermes, Vol. I: Prolegomena MAIN SOURCE OF TRISMEGISTIC LITERATURE 117 / MAIN SOURCE OF TRISMEGISTIC LITERATURE 119 / MAIN SOURCE OF TRISMEGISTIC LITERATURE 121 / MAIN SOURCE OF TRISMEGISTIC LITERATURE 123; lines 7192-7352 confidence: high
Sanchuniathon desired to know first principles and 'most carefully examined the Books of Taaut'; Taaut was first to discover letters and records and is called Thouth, Thoth, and Hermes in different traditions.
Taaut is described as the first to discover the use of letters and writing of records.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE DISCIPLES OF THRICE -GREATEST HERMES 459 / THE DISCIPLES OF THRICE-GREATEST HERMES 461 / THE PISCIPLES OF THRICE -GREATEST HERMES 463 / THE DISCIPLES OF THRICE- GREATEST HERMES 465; lines 25426-25522 confidence: medium
"He is called Asclepius by the Egyptians, for his medical knowledge. He built a house of hewn stones, and greatly patronised literature."
Tosothrus and Imouthes are credited with medical or healing knowledge, hewn-stone building, and literary activity or patronage.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE DISCIPLES OF THRICE- GREATEST HERMES 465 / THE DISCIPLES OF THRICE -GREATEST HERMES 467 / THE DISCIPLES OF THRICE-GREATEST HERMES 469 / THE DISCIPLES OP THRICE-GREATEST HERMES 47 1; lines 25719-25821 confidence: medium
Imuth-Asclepius appears in Manetho as an inventor; in Plato’s Phaedrus story, Theuth/Thoth is the inventor par excellence and takes inventions to King Thamus for approval or disapproval and possible Egyptian benefit.
Imuth-Asclepius appears as an inventor, Thoth is called inventor par excellence, and Hermes is honored for renowned inventions.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OE ISIS AND OSIRIS 353 / VOL. I. 23 / THE MYSTERIES OF ISIS AND OSIRIS 355 / THE MYSTERIES OF ISIS AND OSIRIS 357; lines 20003-20116 confidence: medium
The ibis kills death-dealing reptiles and first teaches medicinal evacuation through self-rinsing and purging; a note reports a similar Indian legend.
The ibis is said to have first taught medicinal evacuation through its own purging and to indicate wholesome water for priestly cleansing.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OF ISIS AND OSIRIS 363 / THE MYSTERIES OF ISIS AND OSIRIS 365 / THE MYSTERIES OF ISIS AND OSIRIS 367 / VOL. I. 369 24; lines 20979-21132 confidence: medium
Arcadia is identified as the chief Hellenic cult location of Hermes, and a legend is cited in which Hermes set forth from Arcadia to teach the Egyptians.
The cited legend has Hermes going from Arcadia to teach the Egyptians.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE POPULAR THEURGIC HERMES-CULT 97 / MAIN SOURCE OF TRISMEGISTIC LITERATURE 101 / MAIN SOURCE OF TRISMEGISTIC LITERATURE 103 / MAIN SOURCE OF TRISMEGISTIC LITERATURE 105; lines 6288-6383 confidence: medium
The Good Angel is identified with Mind and as father of Hermes Trismegistus; pre-flood Egyptian civilization is described as a time of divine or semi-divine rulers whose wisdom was handed on or revived by descendants after the flood.
Pre-flood Egypt is described as a time of gods, divine kings, or demi-gods whose wisdom is handed on and partly revived by later descendants.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THOTH THE MASTER OF WISDOM 49 / VOL. I. 4 / THOTH THE MASTER OF WISDOM 51 / THOTH THE MASTER OF WISDOM 53; lines 3660-3755 confidence: high
Thoth is identified with Logos, inventor and god of arts and sciences, Lord of Books, Scribe of the Gods, Mighty in speech; his words take effect through the Spoken Word; he is said to author funeral works by which the deceased gain everlasting life.
The passage explicitly says Thoth was regarded as inventor and god of all arts and sciences.
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Thrice-Greatest Hermes, Vol. I: Prolegomena VOL. I. 18 / THE MYSTERIES OF ISIS AND OSIRIS 275 / THE MYSTERIES OF ISIS AND OSIRIS 277 / THE MYSTERIES OP ISIS AND OSIRIS 279; lines 15762-15877 confidence: high
When king, Osiris frees Egyptians from a wild-beast-like life, sets fruits before them, lays down laws, and teaches them to honor the gods.
Osiris frees Egyptians from a wild-beast-like life, gives fruits, laws, and divine worship, and civilizes the earth through persuasion, logos, song, and the arts rather than weapons.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) XXXIII / XXXIV / XXXVI / XXXVII; lines 15796-15913 confidence: medium
Asclepius is the first discoverer of medicine; his temple is on Libya's Mount near the shore of crocodiles, his body rests there, and he has returned to heaven while still healing the sick by divinity.
Asclepius is the first discoverer of medicine, has a cultic body in a temple, has gone back home to heaven, and continues healing by divinity.
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taoist
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER XXIX. / CHAPTER XXXI. / CHAPTER XXXII. / CHAPTER XXXIII.; lines 18839-18996 confidence: medium
The Yellow Emperor, Yao, Shun, Yü, T'ang, Wen Wang, Wu Wang, and Chou Kung are named in connection with giving or adding famous musical compositions.
The passage lists ancient rulers and culture figures as giving named musical compositions.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER XXIX. / CHAPTER XXXI. / CHAPTER XXXII. / CHAPTER XXXIII.; lines 18998-19139 confidence: medium
Mih Tzu invokes Great Yu, who drained the floodwaters, directed rivers and streams through the empire and adjacent regions, and worked with bucket and dredger.
Great Yu drains floodwaters, causes rivers and streams to flow through the empire, and is called a Sage after marking out the nations.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER XXVI. / CHAPTER XXVII. / CHAPTER XXVIII. / CHAPTER XXIX.; lines 16985-17131 confidence: medium
In olden times, birds and animals outnumbered humans; people built dwellings in trees, picked acorns and chestnuts by day, slept on branches by night, and were called Nest-builders.
The passage explains names such as Nest-builders and Provident through ancient practices of tree dwelling and seasonal fuel gathering, and places Shen Nung in a sequence of early human lifeways.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER XIV. / CHAPTER XV. / CHAPTER XVI. / O 2; lines 9042-9189 confidence: medium
Sui Jen, glossed as 'The Prometheus of China,' and Fu Hsi ruled; natural adaptation remained, but unity was gone.
Named ancient rulers and culture-associated figures mark stages after primordial unity; Sui Jen is glossed as Prometheus-like, Shen Nung as inventor of agriculture, and later intellect, art, and learning lead to confusion.
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The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) Book VII. Vine Ti Wana. / BK. VII. BRIEF NOTICES OF THE DIFFERENT BOOKS. 137 / Book VIII. PHIEN MAv. / BK. VIII. BRIEF NOTICES OF THE DIFFERENT BOOKS. 139; lines 7683-7728 confidence: low
Shun is introduced as the first to call in benevolence and righteousness, thereby distorting and vexing the world for more than a thousand years.
Shun is described as the first to introduce benevolence and righteousness, which distorted and vexed the world; culture, art, and music are also described as wrong or injurious.
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The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) PT. 11. SECT. VIII. THE WRITINGS OF KWANG-3ZE. 365 / PT. 11, SECT, VIII. THE WRITINGS OF KWANG-3ZE., 367 / BOOK XVI. / Part II. Sxctrion IX.; lines 17777-17919 confidence: medium
When Sui-zian and Fa-hsi arose and began administering the world, there was compliance with their methods, but the state of unity was lost.
Named archaic rulers arise to administer the world, and the narrative links their administration with the loss of unity and later deterioration; a note also identifies Sui-zian as Fire-producer.
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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. VII. THE WRITINGS OF KWANG-8ZE, 265 / PT. I. SECT. VII. THE WRITINGS OF KWANG-3ZE. 267 / PT. WU. SECT.1. THE WRITINGS OF KWANG-8ZE. 269 / PT. I. SECT.1. THE WRITINGS OF KWANG-8ZE. 275; lines 13749-13805 confidence: medium
Po-lao says he knows how to manage horses, after which people singe, mark, clip, pare, halter, bridle, hobble, and confine horses in stables and corrals.
The note identifies Po-lao as a mythical being and first tamer of horses, and the main text presents him as the one who claims knowledge of managing horses.
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The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) BK. II. ANALYSES OF BOOKS OF XWANG-3ZE. 277 / BK. II. ANALYSES OF BOOKS OF ZWANG-3ZE. 279 / Book VI. / Book IX.; lines 11705-11752 confidence: medium
Po-lao's management of horses is said to be contrary to their true nature and no different from the first potter and first carpenter dealing with clay and wood in opposition to those substances' nature; all are praised for skill.
The passage mentions the first potter and first carpenter as admired skill figures who shape clay and wood, but it criticizes their action as contrary to material nature.
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The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) INDEX. / THE TEXTS OF TAOISM. / INDEX. / THE TEXTS OF TAOISM.; lines 14762-14924 confidence: medium
“Sui-zan (prehistoric sovereign, inventor of fire)”
The passage identifies Sui-zan as a prehistoric sovereign and inventor of fire.
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The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) PT. III. SECT. VI. THE WRITINGS OF ATWANG-SZE. 1 57 / BOOK XXIX. / Part III. Section VII. / PT. III. SECT. VII. THE WRITINGS OF ZWANG-3ZE. 1 67; lines 7096-7213 confidence: medium
Anciently, birds and beasts were numerous and men were few; people lived in nests, gathered acorns and chestnuts by day, and roosted on trees at night, being called people of the Nest-builder.
Groups or ages are named from early practices: Nest-builder people live in nests, another group stores faggots for life-preservation, and Shan Nang's age is associated with ploughing and weaving.
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The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) PT. III. SECT. X. THE WRITINGS OF S:WANG-3ZE. 205 / PT. III. SECT. X. THE WRITINGS OF ZWANG-3ZE. 207 / PT. III. SECT. X. THE WRITINGS OF XWANG-3ZE. 2O9 / PT. III. SECT. XI. THE WRITINGS OF XWANG-3ZE. 2 I 7; lines 8976-9094 confidence: medium
Mo Ti says: "Anciently, when Yu was draining off the waters of the flood, he set free the channels of the Kiang and the Ho" and opened communications with them.
Mo Ti cites Yu draining the waters of the flood, freeing the Kiang and Ho channels, and opening communications with them.
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The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) PT. III. SECT. X. THE WRITINGS OF S:WANG-3ZE. 205 / PT. III. SECT. X. THE WRITINGS OF ZWANG-3ZE. 207 / PT. III. SECT. X. THE WRITINGS OF XWANG-3ZE. 2O9 / PT. III. SECT. XI. THE WRITINGS OF XWANG-3ZE. 2 I 7; lines 9097-9221 confidence: medium
Yii/Yü is described as dealing with regions, provinces, famous hills, branch streams, and smaller streams; carrying sack and spade; uniting streams to the sea; and enduring wind and rain while marking states.
Yii/Yü is presented as a great sage who personally handles tools, orders streams to the sea, marks out states, and toils in service of the world.
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jewish pseudepigrapha
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The Book of Jubilees, or, The Little Genesis CHAPTER II. 24-29 19 / CHAPTERS II. 309-111 4 21 / CHAPTER III. 5-9 / CHAPTER III. 10-16 25; lines 5850-5990 confidence: medium
Adam and his wife are in the garden of Eden for seven years, tilling and keeping it; Adam is given work and instructed in suitable tillage.
Adam and his wife are in Eden for seven years; unnamed speakers give Adam work and instruct him in suitable tillage.
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The Book of Jubilees, or, The Little Genesis CHAPTER II. 5-11 15 / CHAPTER II. 12-23 17 / CHAPTER II. 24-29 19 / CHAPTERS II. 309-111 4 21; lines 5491-5655 confidence: medium
On six days of the second week, the narrating plural brings to Adam beasts, cattle, birds, land-moving things, and water-moving things according to kinds and types.
Adam receives the living creatures and names them all, and their names are fixed by what he calls them.
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The Book of Jubilees, or, The Little Genesis CHAPTER III. 10-16 25 / CHAPTER III. 17-29 27 / CHAPTER III. 30-35 29 / CHAPTER IV. 1-9 31; lines 6397-6565 confidence: medium
Houses are built on the earth; Cain builds a city and calls it after the name of his son Enoch.
Houses are built on the earth, and Cain builds a city named after his son Enoch.
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The Book of Jubilees, or, The Little Genesis CHAPTER III. 17-29 27 / CHAPTER III. 30-35 29 / CHAPTER IV. 1-9 31 / CHAPTER IV. 10-15 33; lines 6770-6820 confidence: high
An anonymous extract prefixed to Malala says Adam begat Seth; Seth first discovered Hebrew letters, wisdom, signs of heaven, year-turnings, months, weeks, and gave names to the stars and five planets for human recognition.
The anonymous extract credits Seth with first discovering Hebrew letters, wisdom, signs of heaven, calendrical units, and names for stars and planets.
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The Book of Jubilees, or, The Little Genesis CHAPTER III. 5-9 / CHAPTER III. 10-16 25 / CHAPTER III. 17-29 27 / CHAPTER III. 30-35 29; lines 6197-6394 confidence: low
On the new moon of the fourth month, Adam and his wife leave Eden for Elda, Adam names his wife Eve, no son is born until the first jubilee, and Adam tills the land as instructed in Eden.
Adam tills the land as he had been instructed in the Garden of Eden.
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The Book of Jubilees, or, The Little Genesis CHAPTER IV. 1-9 31 / CHAPTER IV. 10-15 33 / CHAPTER IV. 15, 16 35 / CHAPTER IV. 17, 18 37; lines 7067-7247 confidence: high
Enoch is described as “the first among men... who learnt writing and knowledge and wisdom” and who “wrote down the signs of heaven” so people might know the seasons.
Enoch is presented as the first human to learn writing, knowledge, and wisdom and to record celestial signs for human use.
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The Book of Jubilees, or, The Little Genesis CHAPTER X. 6-17 81 / CHAPTER X. 18-25 83 / CHAPTER X. 26-36 85 / CHAPTER XI. 1-10 87; lines 11790-11942 confidence: medium
At seedtime, people go out to protect seed from ravens; Abram, age fourteen, runs before a cloud of ravens and tells them not to descend but to return to their place.
Abram commands ravens not to descend on the seed, causes them to turn back seventy times, and protects sowing from bird damage.
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The Book of Jubilees, or, The Little Genesis CHAPTER X. 6-17 81 / CHAPTER X. 18-25 83 / CHAPTER X. 26-36 85 / CHAPTER XI. 1-10 87; lines 11790-11942 confidence: high
Abram teaches makers of ox implements and wood artificers to build a vessel on the plough frame so seed falls to the share and is hidden in the earth; people adopt this and no longer fear birds.
Abram teaches craftsmen to make a plough-mounted seed vessel that hides seed in the earth and removes fear of birds.
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The Book of Jubilees, or, The Little Genesis CHAPTER X. 6-17 81 / CHAPTER X. 18-25 83 / CHAPTER X. 26-36 85 / CHAPTER XI. 1-10 87; lines 11790-11942 confidence: medium
Abram turns back clouds of ravens seventy times; no raven settles in the land where he is; witnesses see this and his name becomes great in Chaldea.
Witnesses see Abram cry out and the ravens turn back, after which his name becomes great in the land of the Chaldees.
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The Book of Jubilees, or, The Little Genesis CHAPTER XV. 10-19 109 / CHAPTER XV. 20-31 III / CHAPTERS XV. 32-XVI. 3 113 / CHAPTER XVI. 4-18 11S; lines 13867-14037 confidence: high
Abraham builds an altar to the Lord and celebrates a seven-day festival of joy near the altar at the Well of the Oath.
Abraham builds an altar, celebrates seven days of joy, builds booths, and is described as the first to celebrate the feast of tabernacles on earth.
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The Book of Jubilees, or, The Little Genesis INTRODUCTION / INTRODUCTION / INTRODUCTION XXV / INTRODUCTION XXXV; lines 1770-1857 confidence: high
The author glorifies circumcision and the Sabbath as heavenly ordinances and presents the law as a whole as the realization in time of what is in some sense timeless and eternal, assigning historical occasions to legal elements.
The passage assigns first enactments or institutions of laws, feasts, tithes, sacrifices, and ritual regulations to figures such as Enoch, Noah, and Abram.
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ainu
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Aino Folk-Tales AINO FOLK-LORE. / I.--TALES ACCOUNTING FOR THE ORIGIN OF PHENOMENA. / II.--MORAL TALES. / IV.--MISCELLANEOUS TALES.; lines 1811-1905 confidence: medium
A baby is then heard crying outside; the old woman brings in a fine baby boy, who is kept, grows into a man, and kills many deer and bears.
The child of the god becomes a great hunter, rich man, father of children, and ancestor of living descendants.
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Aino Folk-Tales AINO FOLK-LORE. / I.--TALES ACCOUNTING FOR THE ORIGIN OF PHENOMENA. / II.--MORAL TALES. / IV.--MISCELLANEOUS TALES.; lines 2102-2199 confidence: high
Okikurumi and his younger sister Tureshi teach the Ainos arts; Okikurumi possesses two charms or treasures, a writing and an abacus, that reveal information such as winds and birds.
Okikurumi, with Tureshi, teaches the Ainos hunting, fishing techniques, and other arts.
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Aino Folk-Tales AINO FOLK-LORE. / I.--TALES ACCOUNTING FOR THE ORIGIN OF PHENOMENA. / II.--MORAL TALES. / IV.--MISCELLANEOUS TALES.; lines 2102-2199 confidence: high
Okikurumi, with his younger sister Tureshihi, taught the Ainos arts such as bow-and-arrow hunting, netting fish, and spearing fish.
Okikurumi, with Tureshihi, teaches the Ainos hunting, fishing, and other arts.
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Aino Folk-Tales HONORARY SECRETARIES. / INTRODUCTION. / AINO FOLK-LORE. / I.--TALES ACCOUNTING FOR THE ORIGIN OF PHENOMENA.; lines 485-608 confidence: medium
A large house appears on a mountain top with six beautifully dressed quarrelling people; Okikurumi calls them hares and says sky children threw snowballs that fell to the world of men and were turned into hares.
Okikurumi explains that fallen snowballs from sky children became hares and then uses a fire-brand in the episode that explains the hare's black ears.
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Aino Folk-Tales HONORARY SECRETARIES. / INTRODUCTION. / AINO FOLK-LORE. / I.--TALES ACCOUNTING FOR THE ORIGIN OF PHENOMENA.; lines 485-608 confidence: medium
A large house suddenly appears on a mountain top, containing six beautifully arrayed people who constantly quarrel.
Okikurumi identifies the hares' origin from sky-children's snowballs and beats the quarrelling hares with a fire-brand.
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Aino Folk-Tales HONORARY SECRETARIES. / INTRODUCTION. / AINO FOLK-LORE. / I.--TALES ACCOUNTING FOR THE ORIGIN OF PHENOMENA.; lines 902-1009 confidence: medium
In the newly made world, the earth is thin and burning beneath, so people stay in huts; Okikurumi feeds them by fishing and sends Turesh with food, commanding them not to ask questions or look at her face.
In the dangerous newly made world, Okikurumi feeds people by fishing for them while they cannot safely leave their huts.
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Aino Folk-Tales HONORARY SECRETARIES. / INTRODUCTION. / AINO FOLK-LORE. / I.--TALES ACCOUNTING FOR THE ORIGIN OF PHENOMENA.; lines 902-1009 confidence: medium
In ancient days, the new world is unsettled and burning beneath a thin crust, so people stay in huts; Okikurumi fishes for them and sends Turesh with food, while commanding them not to ask questions or look at her face.
Okikurumi feeds the people in a dangerous world, but after the taboo violation he becomes angry, stops feeding them, and departs.
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Aino Folk-Tales LOCAL SECRETARIES. / HONORARY SECRETARIES. / INTRODUCTION. / AINO FOLK-LORE.; lines 266-349 confidence: low
The passage says the medieval Japanese hero Yoshitsune is generally held in religious reverence by Ainos.
The passage says Yoshitsune, a medieval Japanese hero, is held in religious reverence by Ainos.
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Aino Folk-Tales LOCAL SECRETARIES. / HONORARY SECRETARIES. / INTRODUCTION. / AINO FOLK-LORE.; lines 435-482 confidence: medium
The editor names Penri, Ishanashte, Kannariki, and Kuteashguru as male tellers, notes Tomtare’s absence, and identifies Okikurumi, Turesh or Tureshihi, and Samayunguru as mythological names; Okikurumi is described as the Ainos’ ancient civilizer, Turesh as his sister-wife, and Samayunguru as his henchman.
Okikurumi is explicitly described as regarded by the Ainos as their civilizer in very ancient times.
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Aino Folk-Tales LOCAL SECRETARIES. / HONORARY SECRETARIES. / INTRODUCTION. / AINO FOLK-LORE.; lines 435-482 confidence: medium
"The only mythological names which appear are Okikurumi, whom the Ainos regard as having been their civilizer in very ancient times, his sister-wife Turesh, or Tureshi[hi] and his henchman Samayunguru."
Okikurumi is described as a mythological name and as the being whom the Ainu regard as their civilizer in very ancient times.
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ganda
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The Baganda: An Account of Their Native Customs and Beliefs INDEX / INDEX / INDEX / INDEX; lines 33242-33401 confidence: medium
"Kintu, the ancestor of man"; "the first man to come to earth"
Kintu is indexed as the ancestor of man and the first man to come to earth.
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The Baganda: An Account of Their Native Customs and Beliefs THE BAGANDA / CHAP. / XI INDUSTRIES 377 / XI INDUSTRIES 379; lines 19245-19289 confidence: medium
A man fled Wunyi's court in Bunyoro because of undue familiarity with Wunyi's wife, attached himself to a smith, learned smithing, mastered it, and sent hoes and weapons to Uganda.
A figure learns smithing from a smith, masters the craft, and sends hoes and weapons to Uganda.
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The Baganda: An Account of Their Native Customs and Beliefs THE BAGANDA / CHAP. / VII THE KING 199 / VII THE KING 20I; lines 11150-11237 confidence: medium
The fire is said to date from Kintu, who gave it to Sabata to guard and keep burning; royal enclosure fires are lit from it, and Sabata is chief of the body-guard with free access.
The fire is said to have been kept since Kintu gave it to Sabata with instructions to guard it and keep it burning.
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The Baganda: An Account of Their Native Customs and Beliefs THE BAGANDA / CHAP. / XI INDUSTRIES 401 / XI INDUSTRIES 403; lines 20309-20351 confidence: medium
One account says Kintu brought the barkcloth tree and skilled makers; another says the Baganda learned the art from the Banyoro; another says it was known before Kintu. The passage questions the Banyoro account because the tree does not grow freely in Bunyoro and Banyoro people depend on the Baganda for barkcloth.
One account says King Kintu brought the barkcloth tree and people skilled in making barkcloth.
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The Baganda: An Account of Their Native Customs and Beliefs V . / S -2 / CHAPTER VII / THE KING; lines 10528-10588 confidence: medium
Before Kintu, a few aborigines lived in isolated communities or clans, each governed by its own chief and owing no allegiance to another chief.
Kintu is described as arriving from outside the existing clan landscape, subduing and amalgamating clans, and forming them into a nation.
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The Baganda: An Account of Their Native Customs and Beliefs VI THE CLANS AND THEIR TOTEMS 145 / VI THE CLANS AND THEIR TOTEMS 147 / VI THE CLANS AND THEIR TOTEMS 149 / VI THE CLANS AND THEIR TOTEMS 151; lines 7549-7644 confidence: medium
Manyagalya is said to have introduced plantain, the Mutuba fig-tree for barkcloth, bottle-gourd seeds, and the King's first gourd, Kanvuba.
Manyagalya is credited with introducing plantain, barkcloth fig, bottle-gourd seeds, and the King's first gourd.
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The Baganda: An Account of Their Native Customs and Beliefs XI INDUSTRIES 375 / THE BAGANDA / CHAP. / XI INDUSTRIES 377; lines 19154-19242 confidence: medium
Ironworking is described as early but undated; hoes and spears may have come from Bunyoro, first smiths were chiefly Banyoro, and Baganda tradition says Prince Kimera sent the first weapons and hoes into Uganda while in Bunyoro.
A Baganda tradition says Prince Kimera sent the first weapons and hoes into Uganda from Bunyoro.
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The Baganda: An Account of Their Native Customs and Beliefs XI INDUSTRIES 407 / XI INDUSTRIES 409 / THE BAG AND A / CHAP.; lines 20638-20696 confidence: low
Sandals are said to have been introduced by King Kimbugwe, became dress for wealthy people, were made from buffalo or cow hide, shaped by hand, fitted with otter-skin straps and toe-loops, and decorated with red, white, and black line patterns.
A named king, Kimbugwe, is credited with introducing sandals, which became part of elite dress.
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The Baganda: An Account of Their Native Customs and Beliefs XII THE KEEPING OF COWS, ETC. 425 / CHAPTER XIII / AGRICULTURE AND FOOD / CH. XIII AGRICULTURE AND FOOD 427; lines 21312-21403 confidence: high
Tradition says King Kintu brought the first plantain-tree to the country; the original root is said still to grow on Magonga hill near Kintu's temple, and Kintu's tree, named Manyagalya, was sacred.
King Kintu is said to have brought the first plantain-tree to the country.
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indigenous australian
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Australian Legendary Tales: folk-lore of the Noongahburrahs as told to the Piccaninnies AS TOLD TO THE PICCANINNIES / COLLECTED BY MRS. K. LANGLOH PARKER / WITH INTRODUCTION BY ANDREW LANG, M.A. / CONTENTS; lines 67-124 confidence: low
“Bootoolgah the Crane and Goonur the Kangaroo Rat, the Fire Makers.”
A contents title identifies Bootoolgah the Crane and Goonur the Kangaroo Rat as “the Fire Makers.”
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Australian Legendary Tales: folk-lore of the Noongahburrahs as told to the Piccaninnies Bootoolgah the Crane and Goonur the Kangaroo Rat, the Fire Makers confidence: high
Bootoolgah and Goonur discover fire-making, hide their firesticks, cook secretly, and Beeargah eventually takes a firestick and spreads fire while escaping.
The passage explains how fire-making first appears in the country.
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Australian Legendary Tales: folk-lore of the Noongahburrahs as told to the Piccaninnies CONTENTS / PREFACE / INTRODUCTION / ANDREW LANG.; lines 1021-1119 confidence: medium
Beeargah seizes the comebee, cuts it open, takes the firestick, fires grass as he runs, and Bootoolgah concludes the secret has become common property.
After Beeargah spreads fire, Bootoolgah concludes that the secret has become common property of all the assembled tribes.
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Australian Legendary Tales: folk-lore of the Noongahburrahs as told to the Piccaninnies CONTENTS / PREFACE / INTRODUCTION / ANDREW LANG.; lines 3224-3258 confidence: medium
Wirreenun remains calm, summons a neighbouring rainmaker, consults with him, and orders the tribes to Googoorewon, a dry plain surrounded by gaunt trees said to have once been black fellows.
Wirreenun demonstrates great powers by commanding fishing in a rain-filled lake thought unlikely to contain fish; the nets nevertheless fill with many fish.
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Australian Legendary Tales: folk-lore of the Noongahburrahs as told to the Piccaninnies CONTENTS / PREFACE / INTRODUCTION / ANDREW LANG.; lines 561-655 confidence: medium
Byamee finds the deep holes dry, takes shortcuts from hole to hole, and the passage says his track is still marked by morilla ridges; he reaches a wet muddy hole, sees the kurreahs, and hides behind a big dheal tree.
Byamee's route from deep hole to deep hole is said still to be marked by morilla ridges stretching down the Narran.
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Australian Legendary Tales: folk-lore of the Noongahburrahs as told to the Piccaninnies CONTENTS / PREFACE / INTRODUCTION / ANDREW LANG.; lines 657-748 confidence: medium
Byamee says water and waterfowl will replace dry land and stones, the Narran will run into the hole, and a big lake will be made; the narrator says Narran Lake shows this came to pass.
Byamee’s spoken declaration that water will spread to form a big lake is followed by the narrator’s statement that Narran Lake shows the words came to pass.
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Australian Legendary Tales: folk-lore of the Noongahburrahs as told to the Piccaninnies CONTENTS / PREFACE / INTRODUCTION / ANDREW LANG.; lines 868-931 confidence: medium
The tale of Bootoolgah the crane and Goonur the kangaroo rat begins in a country without fire; Bootoolgah rubs two pieces of wood and sees spark and smoke, suggesting fire could cook food.
Bootoolgah and Goonur live in a country without fire and discover the art of fire making through rubbing wood, spark, kindling, and flame.
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Australian Legendary Tales: folk-lore of the Noongahburrahs as told to the Piccaninnies CONTENTS / PREFACE / INTRODUCTION / ANDREW LANG.; lines 868-931 confidence: medium
The tale of Bootoolgah and Goonur begins in a country without fire; Bootoolgah rubs two pieces of wood, sees spark and smoke, and suggests making fire to cook food.
Bootoolgah and Goonur produce spark, smoke, and flame from rubbed wood, bark, and grass, and the passage says they discovered the art of fire-making.
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armenian
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Armenian Legends and Poems BIRTHDAY SONG / MORNING / THE FOUNDING OF VAN / MOSES OF KHORENE; lines 1252-1329 confidence: medium
Heading and source attribution: "THE FOUNDING OF VAN"; from the History of Armenia by Moses of Khorene.
The passage presents the founding of Van as Semiramis's decision and command: she chooses the site, orders the construction of city and palaces, builds public works, and populates the city.
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Armenian Legends and Poems CONCERNING DEATH / LOVE ONE ANOTHER / ARMENIA: / ITS EPICS, FOLK-SONGS, AND MEDIAEVAL POETRY; lines 4053-4149 confidence: high
Pre-Christian Armenian literature is said to survive as legends, songs, and epic fragments, partly preserved by Moses of Khorene; the epics concern ancestral and mythical heroes credited with founding and developing the Armenian nation, with ideals tied to pre-Christian beliefs.
The passage states that Armenian epics relate the history of ancestral and mythical heroes to whom the foundation and development of the Armenian nation are ascribed.
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Armenian Legends and Poems CONCERNING DEATH / LOVE ONE ANOTHER / ARMENIA: / ITS EPICS, FOLK-SONGS, AND MEDIAEVAL POETRY; lines 4246-4349 confidence: high
Vahagn is called Vishapakagh, Uprooter of dragons, and clears Armenian land of monsters and evil influences.
Vahagn clears the Armenian land of monsters and saves it from evil influences.
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Armenian Legends and Poems CONCERNING DEATH / LOVE ONE ANOTHER / ARMENIA: / ITS EPICS, FOLK-SONGS, AND MEDIAEVAL POETRY; lines 4246-4349 confidence: medium
Gods live in waters and destroy harmful monsters of the deep; another god breathes a mysterious atmosphere that destroys malignant creatures; these gods are friendly to agriculturists.
Gods living in waters destroy harmful monsters of the deep and are friendly to agriculturists.
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Armenian Legends and Poems CONCERNING DEATH / LOVE ONE ANOTHER / ARMENIA: / ITS EPICS, FOLK-SONGS, AND MEDIAEVAL POETRY; lines 4351-4460 confidence: high
Haik is described as a brave chief, famous archer, patronymic hero of Armenia, beautiful and strong, with fiery eyes.
Haik is called patronymic hero of Armenia, refuses Belus’s domination, defeats him, and the conquered country is named Hayastan after Haik.
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Armenian Legends and Poems CONCERNING DEATH / LOVE ONE ANOTHER / ARMENIA: / ITS EPICS, FOLK-SONGS, AND MEDIAEVAL POETRY; lines 4672-4780 confidence: medium
The epic relates the doings of the two brothers and their descendants in Armenia, including the founding of Sassoon.
The epic concerns two brothers and their descendants in Armenia and includes the founding of Sassoon.
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Armenian Legends and Poems CONCERNING DEATH / LOVE ONE ANOTHER / ARMENIA: / ITS EPICS, FOLK-SONGS, AND MEDIAEVAL POETRY; lines 5309-5393 confidence: medium
Two steps toward independence are named: invention of the Armenian alphabet in 404 and separation of the Armenian Church from the Greek Church in 491.
St. Mesrop is given the honor of inventing or completing the Armenian alphabet and is named a forerunner of the Armenian intellectual movement.
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celtic welsh
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The Mabinogion CONTENTS / INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN; lines 1179-1240 confidence: medium
The ladies say they are daughters of earls; after arriving with beloved husbands, they were stupefied, their husbands were slain by the demon owning the castle, and their horses, clothing, gold, and silver were taken.
Owain discovers twenty-four noblewomen whose husbands were slain and goods stolen, defeats the robber, and escorts the women and their restored possessions to Arthur's court.
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The Mabinogion CONTENTS / INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN; lines 1179-1240 confidence: medium
Owain goes to the Court of the savage black man; in the hall he sees twenty-four sorrowful ladies who say their husbands were slain and their possessions taken after they were put in a stupor.
Owain finds noblewomen robbed and bereaved by the castle owner, defeats that figure, and restores the women and their goods to Arthur's Court.
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The Mabinogion INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 1858-1941 confidence: medium
Peredur reaches a central castle, meets a huge grey man, two pages, an aged woman, and a maiden; the grey man calls the lion his porter, and the maiden warns Peredur that her father’s giant vassals in the black houses will attack him in the Round Valley.
Peredur fights the giant host without injury, kills many opponents and the lord’s sons, and brings about the surrender of the grey man and his surviving vassals.
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The Mabinogion PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED; lines 6756-6841 confidence: medium
Bendigeid Vran says that whoever would be chief should be a bridge; he lies across the river, hurdles are placed on him, and the host crosses. The saying is presented as the origin of a proverb.
The passage states that the saying about the chief being a bridge was first uttered when Bendigeid Vran lay across the river, and that it remains in use as a proverb.
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The Mabinogion PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED; lines 7019-7112 confidence: low
Manawyddan proposes going to Lloegyr to seek a craft; at Hereford they make saddles, and he makes gilded, blue-enamelled housings in the manner of Llasar Llaesgywydd, source of the name Calch Lasar.
Manawyddan turns to saddle-making and reproduces the blue enamel technique associated with Llasar Llaesgywydd.
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The Mabinogion THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED / THE DREAM OF MAXEN WLEDIG / HERE IS THE STORY OF LLUDD AND LLEVELYS; lines 8530-8609 confidence: medium
Lludd returns, gathers his own race and the Coranians, casts water containing bruised insects over them, and destroys the Coranians without harming the Britons.
Lludd acts personally to remove the Coranians, the battling dragons, and the magical thief; the conclusion links these acts to peaceful rule over Britain.
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The Mabinogion THE MABINOGION / TRANSLATED BY LADY CHARLOTTE GUEST / CONTENTS / INTRODUCTION; lines 245-338 confidence: medium
The first class of names includes great features involving proper names and actions; Cadair Idris and Cadair Arthur are said to imply heroic qualifications for Idris and Arthur.
The passage says Cadair Idris and Cadair Arthur imply Idris and Arthur were invested with heroic qualifications to be placed in such seats.
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daoist
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XI. / ON LETTING ALONE. / CHAPTER XII. / THE UNIVERSE.; lines 5424-5540 confidence: medium
Mên Wu Kuei and Ch'ih Chang Man Chi view Wu Wang's troops; Ch'ih says Wu Wang is inferior to Great Yü, and the exchange frames Great Yü's rule as a remedy for prior disorder.
The Great Yü is framed as necessary only because disorder or sickness exists, using images of medicine, doctors, wigs, and ointment.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XV. / SELF-CONCEIT. / CHAPTER XVI. / EXERCISE OF FACULTIES.; lines 6757-6895 confidence: medium
After virtue declines, Sui Jen and Fu Hsi rule; a note calls Sui Jen 'The Prometheus of China'; natural adaptation remains but unity is gone.
Named early rulers appear in a sequence of declining virtue, with unity, natural adaptation, and original integrity lost as government, moral reform, art, and learning arise.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XV. / SELF-CONCEIT. / CHAPTER XVI. / EXERCISE OF FACULTIES.; lines 6757-6895 confidence: medium
With a decline in virtue, Sui Jen and Fu Hsi ruled; natural adaptation remained but unity was gone. The editor glosses Sui Jen as "The Prometheus of China."
Named legendary rulers are arranged in stages of declining virtue, culminating in government, moral reform, art, and learning that disrupt natural instinct.
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Chuang Tzu: Mystic, Moralist, and Social Reformer LANGUAGE. / CHAPTER XXVIII. / ON DECLINING POWER. / CHAPTER XXIX.; lines 12777-12905 confidence: medium
The passage says the Yellow Emperor's virtue was incomplete, Yao was not paternal, Shun not filial, Yü lacked natural feeling, T'ang deposed his sovereign, Wu Wang vanquished Chou, and Wên Wang was imprisoned; desire for advantage disturbed their purity.
The Yellow Emperor, Yao, Shun, Yü, T'ang, Wu Wang, and Wên Wang are named as highly reputed yet morally or politically compromised figures.
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Chuang Tzu: Mystic, Moralist, and Social Reformer THE OLD FISHERMAN. / CHAPTER XXXII. / CHAPTER XXXIII. / THE EMPIRE.; lines 14207-14322 confidence: medium
Yü drains the flood waters, channels rivers and streams through the empire and to the sea, works with bucket and dredger, loses hair from his calves and shins through labor, is exposed to wind and rain, marks out nations, and is called a Sage.
Yü drains flood waters, channels rivers and streams to the sea, reduces confusion to uniformity, marks out the nations, and is called a Sage.
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Chuang Tzu: Mystic, Moralist, and Social Reformer THE OLD FISHERMAN. / CHAPTER XXXII. / CHAPTER XXXIII. / THE EMPIRE.; lines 14207-14322 confidence: medium
"Of old, the great Yü drained off the flood of waters, and caused rivers and streams to flow through the nine divisions of the empire" and adjacent regions.
Yü drains the flood waters, channels rivers and streams, and marks out the nations of the world, making him a civilizing exemplar in the passage.
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Chuang Tzu: Mystic, Moralist, and Social Reformer THE OLD FISHERMAN. / CHAPTER XXXII. / CHAPTER XXXIII. / THE EMPIRE.; lines 15557-16014 confidence: low
“Methusaleh, A Chinese”; “Moses, Burial of”; “Prometheus, A Chinese”; “Rukh, The”
The index includes the comparative label “Prometheus, A Chinese.”
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inuit
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Tales and Traditions of the Eskimo A LAMENTABLE STORY. / UVIKIAK. / THE SUN AND THE MOON. / N I V N I T A K.; lines 9737-9826 confidence: medium
The bracketed note says the story is widely known in Greenland, may represent the invention of dog-sledging or training of a wild animal, and describes Akilinek as a fabulous country beyond the sea that may have been real.
The editorial note says the story may represent the invention of dog-sledging or the training of a wild animal, and the narrative shows the brother capturing and training powerful animals to pull a sledge.
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Tales and Traditions of the Eskimo A SONG FROM ARSUT. / TRADITIONAL TALES, SCIENCE, AND ARTS. 69 / ANOTHER SONG FROM ARSUT. / PROBABLE ORIGIN AND HISTORY. J I; lines 3383-3461 confidence: medium
Listed tale subject: an onslaught on the coast people leaves only a couple of children saved; they roam far and wide and perform great deeds.
A listed tale subject states that only a couple of children survive an onslaught, then roam far and wide and perform great deeds.
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Tales and Traditions of the Eskimo INTRODUCTION. / TALES / AND TRADITIONS. / KAGSAGSUK.; lines 4363-4449 confidence: medium
Kagsagsuk takes the best kayak, trains near shore, travels farther out and north and south, roams to show strength, and is associated with coastal marks of great deeds.
Kagsagsuk is called a champion in the note, roams to show his strength, and is linked to coastal marks, house ruins, and a supposed bear-trap.
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Tales and Traditions of the Eskimo KAGSAGSUK. / IGIMARASUGSUK. / KUMAGDLAT AND ASALOK. / A K I G S I A K.; lines 5046-5122 confidence: high
Editorial note: six copies were received; the tale is said to refer in some way to Indian-Eskimo intercourse and to resemble folklore where a special hero defeats a monstrous animal; the given text is abridged.
Akigsiak is a renowned hunter who encounters the ravaging reptile, escapes pursuit by leaping across and striking it with his lance, and later reports leaving it apparently dead; the editorial note explicitly frames the tale as analogous to stories of a special hero defeating a monstrous animal.
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Tales and Traditions of the Eskimo KAGSAGSUK. / IGIMARASUGSUK. / KUMAGDLAT AND ASALOK. / A K I G S I A K.; lines 5124-5173 confidence: medium
Akigsiak, on an excursion with his father, sees a whale near the sea-shore and coast people on the beach; by his father's order he learns a magic lay from an old man, lures the whale upriver, fetches weapons, kills the whale, divides it, and protects the old coast man.
Akigsiak kills a whale, gives everyone a share, protects the old coast man, and later wins and returns a share of an immense fish to his own people.
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Tales and Traditions of the Eskimo KATERPARSUK. / A TALE ABOUT TWO GIRLS. / THE BROTHERS VISIT THEIR SISTER. / KUNUK THE ORPHAN BOY.; lines 5800-5886 confidence: medium
Kunuk's brother takes the whip, strikes the strong man dead, and the strong man's inferiors rejoice; they ask the brothers to lead them, but are told to have no masters and hunt freely.
The brothers defeat the strong man; his inferiors rejoice, ask them to lead, and are told they will have no masters and may hunt freely.
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Tales and Traditions of the Eskimo KATERPARSUK. / A TALE ABOUT TWO GIRLS. / THE BROTHERS VISIT THEIR SISTER. / KUNUK THE ORPHAN BOY.; lines 5953-6000 confidence: medium
Kunuk lifts and whirls the immense champion until his feet turn outward, then throws him so that his skull is crushed.
After Kunuk defeats the champions, the people thank him and say they will have no masters.
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sikh
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 Chapter III / CHAPTER IV / CHAPTER V / CHAPTER VI; lines 2732-2849 confidence: medium
Guru Nanak, founder of the Sikh religion, is said to have been born at Talwandi in A.D. 1469; his parents are Kalu and Tripta, and his sister is Nanaki.
Nanak is named as founder of the Sikh religion, and the passage frames him as a prophet or religious teacher who would lead others to the sacred path of truth.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 CHAPTER IV / CHAPTER V / CHAPTER VI / CHAPTER VII; lines 3467-3539 confidence: medium
The following pages are said to describe the deeds, prophecies, and instruction of the procession of holy men called the Sikh Gurus.
The Sikh Gurus are presented as holy men whose deeds, prophecies, and instruction helped reform and awaken India.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 CHAPTER VII / GURU NANAK, THE FOUNDER OF THE SIKH RELIGION / SIKH I P. I / Chapter I; lines 3542-3689 confidence: medium
Guru Nanak is identified as founder of the Sikh religion, born in 1469; his father is Kalu, an accountant in Talwandi, and his mother is Tripta.
Nanak is identified as founder of the Sikh religion, and the childhood schooling episode presents him as articulating core religious teachings.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 Chapter XV / SIKH. / Chapter XVI / Chapter XVII; lines 13688-13797 confidence: high
God observes anguish, hears cries, gives Guru Nanak supernatural attributes, Name, and humility, and sends him into the world; Nanak sees spiritual darkness, hears pain, endures privations, and travels to regenerate humanity.
God hears human cries, empowers Guru Nanak with the Name and humility, sends him into the world, and Nanak travels and teaches the straight way.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 VOLUME IV / VOLUME V / VOLUME VI / CHAPTER I; lines 1309-1456 confidence: high
Guru Amar Das is cited: “When the world is in distress, it heartily prayeth. / The True One attentively listeneth and with His kind disposition granteth consolation.”
Guru Amar Das’s verse and the author’s gloss present the Guru as coming by God’s order to instruct people when the world is in distress.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 VOLUME IV / VOLUME V / VOLUME VI / CHAPTER I; lines 1309-1456 confidence: medium
The passage says new religions are often said to arise during political or social depression, when people seek superhuman guidance and consolation.
The passage says that in the darkest hour a prophet may be born to console the burdened, and gives the Messiah’s birth under Herod as an example.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 VOLUME V / VOLUME VI / CHAPTER I / Chapter II; lines 1940-2030 confidence: medium
The passage says great reforms are often made by laity rather than clergy and lists Pythagoras, Isaiah, Moses, Sokrates, Budha, Christ, Muhammad, Kabir, and Guru Nanak as non-priestly or lay reforming teachers in different ways.
The passage states that great religious reforms are effected by laity and presents Guru Nanak, among others, as not priestly by birth or education.
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vietnamese
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Stories and Legends of Annam THE POOL OF PICE / Q 225 / SOUSSYAMA / THEY WHO DIED FOR THEIR COUNTRY; lines 8288-8490 confidence: high
"They are held in special honour who died for the land of Annam."
The passage repeatedly states that those who died for Annam are honoured, venerated as gods, ranked with protecting genii, and given pagodas or temples.
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Stories and Legends of Annam THE POOL OF PICE / Q 225 / SOUSSYAMA / THEY WHO DIED FOR THEIR COUNTRY; lines 8288-8490 confidence: high
The land of Nam-Viet is described as marked by servitude; the Annamite race struggles against foreign domination, enemy factions, despots, and repeated Chinese domination over Giao-Chi.
The passage catalogues figures who raise revolt, attack foreign governors, defeat Chinese forces, or champion independence.
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Stories and Legends of Annam THE POOL OF PICE / Q 225 / SOUSSYAMA / THEY WHO DIED FOR THEIR COUNTRY; lines 8288-8490 confidence: medium
Before reascending to heaven, the former figure lets fall a gigantic steel buckler set with emeralds; it is immediately transformed into a brilliant lake surrounded by eternally green trees.
The steel buckler set with emeralds falls from the ascending hero and is immediately transformed into a brilliant lake encircled by evergreen trees.
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Stories and Legends of Annam THE POOL OF PICE / Q 225 / SOUSSYAMA / THEY WHO DIED FOR THEIR COUNTRY; lines 8288-8490 confidence: medium
Le-Loi came forward as champion of independence and was seconded by Nguyen-Tien, ancestor of the present kings.
Le-Loi, called champion of independence, is said to have been endowed by the gods with a miraculous sword.
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Stories and Legends of Annam THE POOL OF PICE / Q 225 / SOUSSYAMA / THEY WHO DIED FOR THEIR COUNTRY; lines 8288-8490 confidence: medium
Trung-Trac, wife of a Chau-Dzien functionary, with help from her young sister Nhi, reassembled an army and attacked To-Dinh, Chinese governor of the Giao-Chi, in A.D. 39.
Trung-Trac and her young sister Nhi reassemble an army, attack the Chinese governor, and are remembered as the famous Ladies of legend.
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Stories and Legends of Annam XXVIII. / XXIX. / XXXI. / INTRODUCTION; lines 522-718 confidence: high
Ong-than-giong, a babe sleeping in his cradle, suddenly grows, seizes a sword, mounts a horse, enters battle, and drives away foreigners.
Ong-than-giong is a babe in a cradle who abruptly grows and defeats foreign enemies.
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Stories and Legends of Annam XXVIII. / XXIX. / XXXI. / INTRODUCTION; lines 522-718 confidence: high
The Two Sacred Ladies, the Trung sisters, free their country from the Chinese yoke and revive it by wise legislation.
The Trung sisters are paired female siblings who free their country from foreign rule and restore it through legislation.
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maya
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The Maya Chronicles I. THE SERIES OF THE KATUNS. / TEXT. / TRANSLATION. / NOTES.; lines 2645-2740 confidence: high
“The remaining names, Nonoual, Zuiua, Tula-pan, clearly indicate their Nahuatl origin... All these names are borrowed directly from the myth of this hero-god.”
Quetzalcoatl is explicitly called a hero-god and is described as the Light-God ruler of the Tolteca at Tula/Tollan.
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The Maya Chronicles TEXT. / TRANSLATION. / NOTES. / CORPORATION OF VALLADOLID--YEAR 1618.; lines 2919-3015 confidence: high
Cuculcan is described as good, without wife or children, devoted to the people's interests, and "for this reason was regarded as a god."
Cuculcan is described as beneficent, revered as a god, and responsible for founding and organizing Mayapan, including temples, lordly houses, and town assignments.
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The Maya Chronicles TEXT. / TRANSLATION. / NOTES. / CORPORATION OF VALLADOLID--YEAR 1618.; lines 2919-3015 confidence: medium
Brinton says the legend has a mythical aspect and resembles a widespread American hero-myth: four brothers divide land, one superior brother rules and instructs the ancestors, does not die, disappears or goes to heaven, and is often expected to return.
Brinton compares the legend to a widespread pattern in which four brothers divide land and one superior figure becomes ruler and instructor of a nation's ancestors.
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The Maya Chronicles THE CHRONICLES. / THE CHRONICLE OF CHAC XULUB CHEN. / INTRODUCTION. / CONTENTS.; lines 306-438 confidence: medium
“The Mayas did not claim to be autochthones. Their legends referred to their arrival by the sea from the East, in remote times, under the leadership of Itzamna, their hero-god, and also to a less numerous, immigration from the west, from Mexico, which was connected with the history of another hero-god, Kukul Càn.”
The passage reports Maya legends of a remote arrival by sea from the East led by Itzamna, identified as a hero-god.
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The Maya Chronicles THE CHRONICLES. / THE CHRONICLE OF CHAC XULUB CHEN. / INTRODUCTION. / CONTENTS.; lines 306-438 confidence: medium
“The Mayas did not claim to be autochthones. Their legends referred to their arrival by the sea from the East, in remote times, under the leadership of Itzamna, their hero-god, and also to a less numerous, immigration from the west, from Mexico, which was connected with the history of another hero-god, Kukul Càn.”
The passage reports a less numerous immigration from the west, from Mexico, connected with Kukul Càn, and later states that Mayas, Kiches, and Cakchiquels claimed migration from the north or west.
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The Maya Chronicles THE CHRONICLES. / THE CHRONICLE OF CHAC XULUB CHEN. / INTRODUCTION. / CONTENTS.; lines 440-554 confidence: medium
Mayauel invents the maguey intoxicant; Huastecatl drinks excessively, exposes nakedness, then out of fear and shame leads his language group away and settles near Panuco.
Mayauel is named as inventor of the maguey beverage during the journey.
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amazonian
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The North-West Amazons: Notes of Some Months Spent Among Cannibal Tribes CHAPTER XV / CHAPTER XVI / CHAPTER XVII / CHAPTER XVIII; lines 7701-7802 confidence: high
The Good Spirit shows the Indians a manioc plant and teaches removal of the evil spirit's influence, but does not explain reproduction; the Indians find no seeds and bury young roots unsuccessfully, and the Good Spirit withholds the secret.
The Good Spirit comes to earth, shows manioc to the Indians, and teaches how to extract the evil spirit's influence.
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The North-West Amazons: Notes of Some Months Spent Among Cannibal Tribes CHAPTER XV / CHAPTER XVI / CHAPTER XVII / CHAPTER XVIII; lines 7701-7802 confidence: high
She is seduced by the tuberous root; some say the plant becomes a beautiful young hunter. She gives birth to a girl-child who can both talk and walk at birth.
The girl-child can talk and walk at birth, leads the women to a manioc plantation, and teaches stalk propagation.
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The North-West Amazons: Notes of Some Months Spent Among Cannibal Tribes CHAPTER XV / CHAPTER XVI / CHAPTER XVII / CHAPTER XVIII; lines 7701-7802 confidence: medium
A different Barré story from São Gabriel says a bird discovered the use of mandiocca when it was a great solitary tree; tribes came for roots and then carried away branches, explaining cultivated varieties.
The Barré account says a bird discovered the use of mandiocca, then a great solitary tree, and tribes obtained roots and branches.
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The North-West Amazons: Notes of Some Months Spent Among Cannibal Tribes NAMES OF BORO CHIEFS AND MEDICINE-MEN / WITOTO / APPENDIX VIII / FOOTNOTES; lines 12128-12263 confidence: medium
The author compares the white culture-hero of higher South American cultures with Quetzalcoatl, Uiracocha, Tsuma, and Atahocan, notes an eastern origin, and says Atahocan was remote from the world and unworshipped.
The author compares a white culture-hero of higher South American cultures with Quetzalcoatl, Uiracocha, Tsuma, and Atahocan, and notes that the being came from the East.
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The North-West Amazons: Notes of Some Months Spent Among Cannibal Tribes NAMES OF BORO CHIEFS AND MEDICINE-MEN / WITOTO / APPENDIX VIII / FOOTNOTES; lines 12431-12565 confidence: low
“Yaperikuli = heroes”; “Heroes of the tribe.”
The passage glosses Yaperikuli as heroes and gives another note as heroes of the tribe.
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caucasian
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Caucasian Folk-Tales A TATAR VARIANT 241 / A TATAR VARIANT 243 / A TATAR VARIANT 245 / A TATAR VARIANT 247; lines 10548-10615 confidence: medium
Three brothers, Rustum, Badri, and Uszup, are introduced; Rustum's strength is shown by striking himself with iron and shouting, which brings giants bearing gold and silver.
Rustum's blow to his own head with iron and shout cause all giants of the land to gather and bring gold and silver.
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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
On the road, they meet a man carrying pears who says three dragons in a pear-tree have captured him and force him to serve their young; Amiran takes the pears, frees him, and goes to the tree.
Amiran frees the pear-carrying captive and goes to fight the three dragons living in the pear-tree.
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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
Amiran kills his enemies until no giants remain in Filich or nearby countries; then he tries his strength on ordinary people, and many Christians die.
After killing giants and enemies, Amiran begins testing his strength on ordinary people, causing many Christians to fall.
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Caucasian Folk-Tales GEORGIAN VARIANT 249 / SUANETIAN VARIANT 251 / SUANETIAN VARIANT 253 / ABKHASIAN VARIANT 255; lines 10853-10933 confidence: medium
The virgin gave birth to Abrskil, who grew very quickly, looked like a youth of twenty at age ten, and was exceptionally handsome, brave, and daring.
Abrskil defends his native land, gains fame, protects strangers, and is said to be protected by God.
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Caucasian Folk-Tales SUANETIAN VARIANT 251 / SUANETIAN VARIANT 253 / ABKHASIAN VARIANT 255 / ABKHASIAN VARIANT 257; lines 10936-11015 confidence: medium
Abrskil, mounted on Arasch, springs to a mountain-top; the horse slips on a slippery skin, Abrskil falls and is hurt, and angels seize and bind him.
Abrskil is called the country’s protector, is captured by angels, and is banished by God to an inaccessible cave.
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gnostic
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Fragments of a Faith Forgotten GREECE. 39 / GREECE. 41 / GREECE. 43 / GREECE.; lines 6710-6784 confidence: medium
A persistent tradition says founders of great Mystery-institutions introduced all arts of civilization and were either gods or instructed by gods.
Founders of Mystery-institutions are said to introduce the arts of civilization and to be gods themselves or instructed by gods.
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Fragments of a Faith Forgotten GREECE. 41 / GREECE. 43 / GREECE. / GREECE. 47; lines 6787-6872 confidence: medium
Early teachers were “teachers of infant races” and taught arts, gods, soul, unseen world, and world origins.
The early teachers bring arts and higher knowledge to infant races and instruct them about gods, the soul, the unseen world, and the origin of the world.
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Fragments of a Faith Forgotten HERACLEON. 391 / HERACLEON. / BARDESANES. / BARDESANES. 393; lines 20437-20509 confidence: medium
His famous work is a collection of 150 Hymns or Psalms modeled on the second-temple Psalm collection; he adapts Syriac to metrical forms, sets words to music, and the hymns become popular throughout Syriac-speaking areas.
The passage says Bardaisan was the first to adapt Syriac to metrical forms, set words to music, and produce hymns that became widely popular.
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Fragments of a Faith Forgotten PROLEGOMENA. 19 / PROLEGOMENA. 21 / PROLEGOMENA. 23 / PEOLEGOMENA. 25; lines 5899-5979 confidence: low
The passage states that nineteen hundred years earlier men sought the Light, that the Light came in answer to prayer, and that this concerns the coming of the Christ as a great Soul helping mankind.
The Christ is described as a great Soul whose coming is for the helping of mankind.
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Fragments of a Faith Forgotten THE UNTITLED APOCALYPSE. 553 / THE UNTITLED APOCALYPSE. 555 / THE UNTITLED APOCALYPSE. 557 / THE UNTITLED APOCALYPSE. 559; lines 27552-27635 confidence: medium
The First-born, promised all by the Inner and Outer, separates matter, pours Himself over it “like a hen” over chickens, raises myriads of species, and gives laws of love, reverence, seeking, and non-return.
The First-born raises powers and species from matter and gives them laws of mutual love, non-injury, reverence, and seeking God.
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jewish christian
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Exodus Footnotes / Chapter 2 / Footnotes / Chapter 3; lines 177-226 confidence: high
Yahweh says he has seen the affliction of his people in Egypt, heard their cry, and knows their sorrows.
God sends Moses to Pharaoh so that he may bring the children of Israel out of Egypt, after declaring that he has seen their oppression.
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Genesis Chapter 43 / Chapter 44 / Footnotes / Chapter 45; lines 3023-3084 confidence: medium
Joseph tells the brothers not to grieve because God sent him ahead to preserve life; he describes the ongoing famine and says God made him a father to Pharaoh, lord of his house, and ruler over Egypt.
Joseph says the brothers’ sale of him was superseded by God’s sending him ahead to preserve life, save a remnant, and govern Egypt during famine.
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Genesis Footnotes / Chapter 3 / Footnotes / Chapter 4; lines 256-312 confidence: medium
Cain leaves Yahweh’s presence and lives in the land of Nod, east of Eden.
Cain, after settling east of Eden, fathers Enoch and builds a city named after him.
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Genesis Footnotes / Chapter 3 / Footnotes / Chapter 4; lines 256-312 confidence: high
Adah bears Jabal, father of tent-dwellers with livestock, and Jubal, father of those who handle harp and pipe.
Jabal is father of tent-dwellers with livestock, Jubal of those handling harp and pipe, and Tubal Cain of bronze and iron cutting instruments.
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Genesis Footnotes / Chapter 8 / Chapter 9 / Chapter 10; lines 600-664 confidence: medium
Cush fathers Nimrod; Nimrod “began to be a mighty one in the earth” and is called “a mighty hunter before Yahweh.”
Nimrod is called a mighty hunter before Yahweh, his kingdom is said to begin in named cities, and he is associated with building additional cities.
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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 5864-5946 confidence: medium
Rabiby is called an early Imerina king, said to have slain an enormous wild-boar and remembered as first discovering beef was good to eat; the author says the tradition may recall a time when the ox was sacred and its flesh eaten only in religious service.
Rabiby or Ralambo is remembered as an early king and ancestor who slew an enormous wild-boar and first discovered that beef was good to eat.
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The Great African Island: Chapters on Madagascar CHAPTER XIV. / MALAGASY FOLK-LOEE AND POPULAR SUPERSTITIONS. / CROCODILES. 269 / SACRED OX.; lines 13031-13122 confidence: medium
The ox or large-humped buffalo is described as valuable and plentiful; Ralambo is remembered as first to use it as food, with a story explaining the name omby that the author treats skeptically.
Ralambo is remembered as the first to use the ox as food, and the story associates a royal act with a change in the animal's status and name.
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The Great African Island: Chapters on Madagascar CHURCH PHRASES. 345 / FAVOURITE BOOKS. / RELA TIONS BETWEEN CHURCH AND ST A TE. 349 / CHAPTEE XVIIL; lines 16618-16651 confidence: low
For sixteen years the missionaries worked among the people, reduced the Malagasy language to writing, prepared educational and religious literature, founded schools, introduced useful arts, and worked with a press.
The passage attributes to the missionaries the introduction or development of written language, literature, schools, useful arts, and printed scripture.
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The Great African Island: Chapters on Madagascar ENGLISH ELEMENT IN NOMENCLA TURE. 173 / CHAPTEE IX. / THE FILANJANA. 175 / PEGU PONIES. 177; lines 8696-8785 confidence: medium
Tradition credits the old Hova king Andriamanelo with introducing canoes; canoes are hollowed from tree trunks, often varongy, propelled by paddles, and used on rivers, lakes, and rice-field channels.
A named old Hova king, Andriamanelo, is credited by tradition with introducing the use of canoes.
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The Great African Island: Chapters on Madagascar NOSE-RUBBING. 209 / HAIR-DRESSING. 21 1 / I CLOTHING. 213 / A MALAGASY BELLE. 215; lines 10518-10605 confidence: low
No stone or flint age is said to be traceable; tradition says the Vazimba lacked iron weapons, used clay spear-heads in bamboo shafts, and fled because Andriamanelo made “flying iron.”
The tradition names Andriamanelo as the Hova chief who made iron spears and overcame the Vazimba, who lacked iron weapons and used clay spear-heads in bamboo shafts.
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fjort
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Notes on the Folklore of the Fjort (French Congo) ABOUT NZAMBI. / CLIMBING A PALM-TREE FOR PALM-WINE. / ABOUT NZAMBI. 121 / ABOUT NZAMBI. 123; lines 5712-5791 confidence: medium
Nzambi Mpungu made the world and all people; Nzambi had made no drum for her people, and Nchonzo nkila is described as a small long-tailed bird living near Nzambi's chosen residence.
Nchonzo nkila is said to be the first to make a drum, enabling followers to beat it and dance.
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Notes on the Folklore of the Fjort (French Congo) NZAMBI MPUNGU'S AMBASSADOR. / WHY THE CEOCODTLE DOES NOT EAT THE HEN. 107 / XXXI. / THE THREE BROTHERS.; lines 5211-5237 confidence: medium
The children eat other trees, grow strong, learn carpentry and blacksmithing, build houses, receive wives from the river-spirit, multiply, and create a town.
The three brothers learn carpentry and blacksmithing, build houses, receive wives, multiply, and create a town.
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Notes on the Folklore of the Fjort (French Congo) THE FOLKLORE OF THE FJORT. 11 / THE FOLKLORE OF THE FJORT. 13 / THE FOLKLORE OF THE FJORT. 15 / THE FOLKLORE OF THE FJORT. 17; lines 2158-2236 confidence: high
Some tales begin before ancestors knew fire and ate grass; a river-spirit points out mandioca and banana, teaches fire, and is followed by Mfuzi the blacksmith and the iron and copper age.
A river-spirit first points out mandioca and banana and teaches the use of fire to ancestors who formerly lacked it.
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Notes on the Folklore of the Fjort (French Congo) THE SONG OF HUNGER. / THE SONG OF HUNGER. 163 / INDEX. / INDEX.; lines 7520-7623 confidence: low
"Culture-legends" with page references.
The index lists 'Culture-legends.'
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hausa
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk A FABULOUS BIRD 129 / MAGIC OINTMENT 131 / TRANSFORMA TION 133 / SACRIFICE 135; lines 6850-6938 confidence: medium
Another story says a chief's daughter is sacrificed annually to Dodo so that the water supply will be plentiful; the Hausa St. George kills the snake and sacrifices end; the author says a link with the Egyptian virgin sacrificed to the Nile is uncertain but possible.
The passage says the Hausa St. George kills the snake and no more sacrifices occur; the footnote connects this with monster-slaying as suppression of sacrifice.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk CHRONOLOGY AND STYLE 27 / CHRONOLOGY AND STYLE / THE KING OF BEASTS AND INSECTS 31 / THE KING OF BEASTS AND INSECTS 33; lines 2486-2567 confidence: medium
Dr. Rivers is reported as viewing the insect as a legendary hero whose tactics and strength overcame indigenous inhabitants; the hyena likely represents conquered people, while in some stories the spider seems connected with the sun.
The insect is explicitly reported as standing for a legendary hero who overcame indigenous inhabitants; the hyena may represent the conquered people.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk THE CITY OF WOMEN 395 / THE SLEEPLESS TOWN 397 / THE SLEEPLESS TOWN 399 / THE MENDER OF MEN 401; lines 17775-17856 confidence: medium
Quat, who began creation, sails to the foot of the sky to buy darkness from Night; Night darkens his eyebrows and shows him how people fall asleep in the evening.
Quat, described as beginning creation, travels to buy darkness from Night and returns to people who learn that sleep is not death.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk THE MENDER OF MEN 405 / THE PORCUPINE STEP-FATHER 407 / HOW AUTA KILLED DODO. / HOW AUTA KILLED DODO 409; lines 18099-18199 confidence: medium
Women going to the stream discover Dodo's body and raise an alarm; the king orders an assembly, sends soldiers to inspect Dodo, and promises ten slaves to the killer, while the soldiers' horses bolt.
After Dodo's death is publicly verified and Auta proves the killing, the king gives him ten slaves, marries his daughter to him, and gives him a house.
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san
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Specimens of Bushman Folklore FURTHER REMARKS. / TEANSLATION OF NOTES. / THE GIRL OF THE EAELY KACE, WHO / THE GIRL OF THE EAELY RACE, WHO; lines 2522-2576 confidence: medium
\gaunu was formerly a great Star and was the one who called the Stars’ names; the Stars possess their names because he called them.
\gaunu is described as a great Star who sang while uttering the Stars’ names, so that the Stars possess their names.
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Specimens of Bushman Folklore THE MANTIS IN FORM OF A HARTEBEEST. / THE MANTIS ASSUMES THE FORM OF / A HARTEBEEST. / THE MANTIS IN E0RM OF A HARTEBEEST. 5; lines 1778-1901 confidence: medium
An old woman says the children should lift and throw the Sun-armpit into the sky so Bushman rice may dry and the Sun may brighten the whole place; the Sun goes over the whole sky and makes all places bright.
The children are instructed to place the Sun in the sky because people are cold and so the Sun can brighten the place and dry Bushman rice.
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Specimens of Bushman Folklore THE MANTIS IN FORM OF A HARTEBEEST. / THE MANTIS ASSUMES THE FORM OF / A HARTEBEEST. / THE MANTIS IN E0RM OF A HARTEBEEST. 5; lines 1903-2019 confidence: medium
The children stealthily approach the hot figure, take hold of him together, lift him and throw him up, addressing him as Sun and telling him to stand fast and go along while hot; they later report grasping and throwing up the old man, the Sun.
The children’s action establishes a Sun that dries Bushman rice, lights the earth, warms summer, and removes darkness.
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Specimens of Bushman Folklore THE MANTIS IN FORM OF A HARTEBEEST. / THE MANTIS ASSUMES THE FORM OF / A HARTEBEEST. / THE MANTIS IN E0RM OF A HARTEBEEST. 5; lines 2021-2043 confidence: medium
The note says the Mantis, inconvenienced by darkness, threw one shoe into the sky and ordered it to become the Moon.
The Mantis responds to darkness by throwing a shoe into the sky and ordering it to become the Moon.
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temne
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Cunnie Rabbit, Mr. Spider and the Other Beef: West African Folk Tales CHAPTER PAGE / INTRODUCTION 1 / CUNNIE RABBIT / INTRODUCTION; lines 420-517 confidence: medium
The passage calls Spider the national hero and associates him with cunning, sleeplessness, almost immortality, eating, procuring supplies, a charmed life, escaping intrigue, weaving, adult traditions, and children's affection.
The passage calls Spider the national hero and attributes to him cunning, near immortality, survival, weaving, food acquisition, and many associated traditions.
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Cunnie Rabbit, Mr. Spider and the Other Beef: West African Folk Tales CHAPTER IV / EVENING ON THE WATER / SPIDER DISCOVERS THE WAX GIRL. / MR. CHAMELEON IS TRANSFORMED INTO A BOAT.; lines 2456-2559 confidence: medium
"W'en Spider shabe de beef, all de piece he no wan', he t'row 'way nah de wattah; den turn fis'. Nar so Spider make fis' all come nah de wattah."
The passage states that there had been no fish, that discarded pieces thrown into the water turned into fish, and that Spider made fish come into the water.
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Cunnie Rabbit, Mr. Spider and the Other Beef: West African Folk Tales CHAPTER XII / A HARVEST HOME IN TEMNE-LAND / WATCH-POT AND GREEDY. / THE ORIGIN OF THE AXE.; lines 6125-6212 confidence: high
Title: "THE ORIGIN OF THE AXE." The story later states: "Befo' dis tem heah, axe no bin to dis wuld."
The passage is titled as the origin of the axe, states that axes were not previously in the world, and narrates how the first axe was obtained, copied, used, and spread.
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Cunnie Rabbit, Mr. Spider and the Other Beef: West African Folk Tales PREFACE / CONTENTS / CHAPTER PAGE / INTRODUCTION 1; lines 145-219 confidence: medium
Chapter XII is “A Harvest Home in Temne-Land” and lists “Watch-Pot and Greedy” and “The Origin of the Axe.”
The title “The Origin of the Axe” indicates an origin account for the axe.
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african akan
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Ashanti A BRONG ADAE CEREMONY / A BRONG ADAE CEREMONY / RELIGION: A BRONG ADAE / THE SACRED GROVE AT SANTEMANSO; lines 9369-9484 confidence: medium
The dog brings fire in its mouth; food is cooked on it, fed first to the dog, and then eaten by people after the dog grows fat.
The dog brings fire in its mouth; cooked food is tested on the dog and then adopted by people.
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Ashanti M-M M-F F-M M-F-F, / M-MF M-F M-M-MF. / XXVII / XXVIII; lines 17682-18026 confidence: medium
A note describes Kokokyinaka as a dark blue forest bird; drummers regard it as their totem, claim clanship with it, do not eat or kill it, and say it taught them to drum.
The note says the Ashanti claim Kokokyinaka taught them to drum, and that the bird is every drummer’s totem.
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Ashanti THE SILVER STOOL / THE SILVER STOOL / THE SILVER STOOL / ASHANTI GOLDSMITHS AND GOLD WEIGHTS 301; lines 19450-19547 confidence: medium
Bekwai goldsmiths trace their origin to Fusu Kwebi, first of the trade; his bellows, some weights, and tools are preserved, and with his obosom Ta Yao have become the goldsmiths’ particular god, whose cult extends beyond the guild.
Fusu Kwebi is described as the first goldsmith, the origin point of Bekwai goldsmiths, and an almost divine ancestor whose tools are preserved with a god of the guild.
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chaco amerindian
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An Unknown People in an Unknown Land: An Account of the Life and Customs of the Lengua Indians of the Paraguayan Chaco HUNTING / HUNTING / CHAPTER IX / TRAVEL; lines 4001-4111 confidence: medium
The hunter takes several sticks to his village; the people gather dry wood, keep the new fire alive, call it tathla, and cook meat and vegetables for the first time.
The hunter’s theft brings fire to the village, where people preserve it, gain warmth, and begin cooking.
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An Unknown People in an Unknown Land: An Account of the Life and Customs of the Lengua Indians of the Paraguayan Chaco ORIGIN OF THE CHACO TRIBES / ORIGIN OF THE CHACO TRIBES / ORIGIN OF THE CHACO TRIBES / ORIGIN OF THE CHACO TRIBES; lines 2093-2132 confidence: high
A Peruvian legend says that white and bearded men came from Lake Titicaca in a remote period, ruled over the natives, and civilized them.
The Peruvian legend has white and bearded men from Lake Titicaca who rule and civilize; the Aztec tradition has Quetzalcoatl coming from the East, bringing blessings, and becoming a deity.
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An Unknown People in an Unknown Land: An Account of the Life and Customs of the Lengua Indians of the Paraguayan Chaco SUPERSTITION / SUPERSTITION / SUPERSTITION / SUPERSTITION; lines 5788-5827 confidence: medium
The narrator interprets Dobrizhoffer’s statement about the Abipones’ “grandfather the devil” as the widespread tradition that man was created by the beetle, making the originator a creating god rather than a devil.
The narrator identifies a tradition that man was created by the beetle and describes the originator as a creating god.
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comparative
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 6597-6671 confidence: high
Osiris is son of the earth-god Qeb/Seb; as king he civilizes Egyptians, gives laws, teaches divine worship, and introduces cultivation of wheat and barley discovered by Isis, changing the people from cannibalism to a corn diet.
Osiris gives laws, teaches worship, introduces grain cultivation, and travels spreading civilization; Isis discovers wheat and barley.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 6597-6671 confidence: high
Osiris is introduced as son of the earth-god Qeb/Seb; as king on earth he reclaims Egyptians from savagery, gives laws, and teaches worship of the gods.
Osiris gives laws, teaches worship of the gods, travels diffusing civilization, and introduces grain cultivation after Isis discovers wheat and barley.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 6725-6799 confidence: medium
Wheat and barley are attributed to Isis; stalks are carried in procession at her festivals; after first cutting at harvest, Egyptian reapers lay down the stalks, beat their breasts, lament, and call upon Isis.
Isis is credited with wheat and barley, receives grain processions and harvest laments, and is described with epithets such as green crop, mistress of bread, corn-field, mother of ears of corn, and queen of the wheat-field.
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kimbundu
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Folk-Tales of Angola: Fifty Tales, with Ki-mbundu Text, Literal English Translation, Introduction, and Notes MUHATU, UASEMA MBIJI. / THE WOMAN WHO LONGED FOR FISH. / SUDIKA-MBAMBI.811 / SUDIKA-MBAMBI.311; lines 3256-3421 confidence: medium
The brothers cut poles and grass; Sudika-mbambi cuts or erects one element and the remaining poles, cords, and thatch complete the house by themselves.
Sudika-mbambi cuts or sets one element and the rest of the poles, cords, and thatch complete the house construction themselves.
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Folk-Tales of Angola: Fifty Tales, with Ki-mbundu Text, Literal English Translation, Introduction, and Notes MUHATU, UASEMA MBIJI. / THE WOMAN WHO LONGED FOR FISH. / SUDIKA-MBAMBI.811 / SUDIKA-MBAMBI.311; lines 3256-3421 confidence: medium
In na Nzua's absence the Ma-kishi sack Kimanaueze's home. Na Nzua returns, finds no people, goes to the fields, sees his wife, and she says the Ma-kishi destroyed them.
After rebuilding shelter for his parents, Sudika-mbambi leaves home to fight the Ma-kishi who destroyed the household.
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Folk-Tales of Angola: Fifty Tales, with Ki-mbundu Text, Literal English Translation, Introduction, and Notes XLIX. / THE PAST AND THE FUTURE. / NGUNZA KILUNDU KIA NGUNZA. / NGUNZA KILUNDU KIA NGUNZA.; lines 8533-8602 confidence: medium
Kalunga-ngombe gives Ngunza seeds and plants, including manioc, maize, Kaffir corn, beans, squashes, okra, cocoa-palm, orange-tree, and lemons, to plant on earth, and says he will visit in eight days.
Kalunga-ngombe gives Ngunza many named seeds and plants to plant on earth after the visit to Kalunga and Milunga.
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yoruba
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The Yoruba-Speaking Peoples of the Slave Coast of West Africa: Their Religion, Manners, Customs, Laws, Language, Etc. I I I / CHAPTER III. / CHAPTER IV. / REMARKS ON THE FOREGOING.; lines 3219-3343 confidence: medium
A person in the far interior sends fifteen people south; Okambi joins voluntarily and later becomes first King of Yoruba. The sender gives Okambi a slave, a trumpeter named Okinkin, a fowl, and something tied in black cloth.
Okambi travels south with the migrants, receives and opens the special bundle, descends onto the newly dried earth, and is said to become the first King of Yoruba.
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The Yoruba-Speaking Peoples of the Slave Coast of West Africa: Their Religion, Manners, Customs, Laws, Language, Etc. PEO VERBS. / CHAPTER XIV. / CHAPTER XV. / CONCLUSIONS.; lines 11047-11154 confidence: low
Ifa is god of divination, benefactor of man, and unveiler of the future; Osanhin is god of medicine; Ogun is god of iron and hence war and may be either personified iron or a deified traditional discoverer of iron.
Ogun is described as god of iron and war, and the passage says he may have been the traditional discoverer of the use of iron who was raised to first rank.
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The Yoruba-Speaking Peoples of the Slave Coast of West Africa: Their Religion, Manners, Customs, Laws, Language, Etc. THE YOKUBA-SPEAKINO PEOPLES / OP THE / SLAVE COAST OF WEST AFEICA / CHAPTER L; lines 457-585 confidence: medium
Old Oyo is captured and destroyed, Yorubas found present Oyo, and Egbas found Abeokuta; the passage says recent events became mythic and Lishabe was "believed by the Egbas to have been a giant and a demi-god."
Lishabe is described as the chief who led the Egbas to Abeokuta and as later believed by them to have been a giant and demigod.
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akan
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West African Folk-Tales ILLUSTRATIONS / INTRODUCTION / W. H. B. / I. ANANSI, OR SPIDER, TALES; lines 459-511 confidence: medium
The heading presents the origin of the name “Spider Tales”; stories told by men were formerly stories of Nyankupon, chief of the gods, and Spider wanted them told about him.
The passage explicitly explains how tales formerly associated with Nyankupon came to be called Anansi tales after Spider completed Nyankupon’s conditions.
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West African Folk-Tales XIII. THE GRINDING-STONE THAT GROUND FLOUR BY ITSELF / XV. WHY THE SEA-TURTLE WHEN CAUGHT BEATS ITS BREAST WITH ITS FORE-LEGS / XVI. HOW BEASTS AND SERPENTS FIRST CAME INTO THE WORLD / XVIII. WHY THE MOON AND THE STARS RECEIVE THEIR LIGHT FROM THE SUN; lines 1571-1649 confidence: medium
After the bones are gone, Kweku Tsin plays the fiddle, whose magic music makes the dragon return to earth and dance; Kweku cuts the ladder, the dragon falls, and the gods pull Kweku to safety.
After freeing his fellow-men, Kweku Tsin is made the sun and becomes the source of light and heat for the world.
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arthurian
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The High History of the Holy Graal BRANCH XXX. / TITLE I. / VIII. / XIII.; lines 14395-14477 confidence: medium
Lancelot frees Madeglant's island, travels to other islands conquered and set under the false Law, removes that law, and restores the lands as before.
Lancelot frees Madeglant's island and other conquered islands, removes the imposed false Law, and restores the lands to their former condition.
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The High History of the Holy Graal TITLE I. / BRANCH XV. / TITLE I. / VIII.; lines 8697-8796 confidence: medium
The land at the beginning of Logres is said to have been wasted by the giant Logrin; Lohot, Arthur's son, defeats him, but Kay finds Lohot sleeping on the giant, beheads Lohot, hides his remains in a stone coffin, hacks his shield, and takes the giant's head.
The land is wasted by Logrin, and Lohot, Arthur's son, encounters and vanquishes him while on a quest of adventure.
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ethiopian christian
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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 3791-3911 confidence: high
Terah begets Abraham; when Abraham is twelve, Terah sends him to sell idols, and Abraham says they are not gods able to deliver but objects of wood, stone, iron, and brass made by an artificer.
At age twelve Abraham says idols cannot deliver and exposes them as artisan-made objects.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) XXII. / LIST OF PLATES / MS. 510) / AND IN MUHAMMADAN LITERATURE; lines 2601-2714 confidence: high
Birds and beasts come to hear Solomon’s wisdom; he speaks to each in its own language, and they return to tell others what they saw and heard.
Birds and beasts come to hear Solomon, and he speaks to each in its own language.
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islamicate folklore
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 4010-4107 confidence: medium
All men rode horses “without bridle or stirrups,” and the king says he has never heard of such things.
Sindbad introduces saddle, bit, and spurs to a king who has never heard of them, and the innovation brings rewards and status.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 4010-4107 confidence: medium
All men ride horses without bridle or stirrups; the king replies that these are things 'of which I have never before heard.'
Sindbad recognizes that the islanders lack bridles, stirrups, saddles, bits, and spurs, directs local craftsmen to make them, and gains royal reward and status after teaching their use.
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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 (7INAS. 24! / LIVES OF THE OINAS. 243 / LIVES OF THE GIN AS. / LIVES OF THE 0INAS. 255; lines 12031-12150 confidence: medium
The Laukantika gods cry victory and say: “Awake, reverend lord of the world! Establish the religion of the law which benefits all living beings in the whole universe!”
The Laukantika gods urge Mahavira to awaken and establish a religion of law that benefits all living beings in the universe.
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Jaina Sutras, Part I: The Akaranga Sutra and the Kalpa Sutra (Sacred Books of the East, Vol. 22) LIVES OF THE GIN AS. 269 / LIFE OF PARSVA. / LIFE OF ARISHTANEMI. / LIVES OF THE GIN AS. 279; lines 12938-13057 confidence: high
Rishabha belongs to the Kashyapa gotra and has five names: "Rishabha, First King, First Mendicant, First Gina, and First Tirthakara."
Rishabha is called First King, First Mendicant, First Gina, and First Tirthakara and teaches sciences, arts, accomplishments, and occupations for the benefit of the people.
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khoekhoe
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Reynard the Fox in South Africa; or, Hottentot Fables and Tales VARIOUS FABLES, / THE ELEPHANT. / TEE NAMA WOMAN AND THE ELEPHANTS. 63 / AND OTHER LEGENDS.; lines 3174-3333 confidence: medium
An unnamed figure makes a large hole, sits by it, and tells passers-by to throw a stone at his forehead; the stone rebounds, kills the thrower, and the victim falls into the hole.
Heitsi Eibip defeats a figure whose challenge kills passers-by at a hole; after the enemy falls into his own hole, peace follows.
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Reynard the Fox in South Africa; or, Hottentot Fables and Tales VARIOUS FABLES, / THE ELEPHANT. / TEE NAMA WOMAN AND THE ELEPHANTS. 63 / AND OTHER LEGENDS.; lines 3335-3482 confidence: high
The blind man recovers sight, goes to the hole, sees cows with calves, builds a thorn kraal around them, and anoints himself as Hottentots are said still to do.
The origin tale explains a distinction between Hottentots and Bushmen: one figure encloses cattle and anoints himself, while the other is sent to the hills with a kirri to hunt honey, and the tale concludes that Bushmen sprang from this.
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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
The Kichs need fire before sunrise; Tohil, creator of fire, supplies it and renews it after a mighty rain extinguishes fires in the land.
Tohil, called creator of fire, supplies the Kichs with fire and repeatedly renews it after rain extinguishes it, before the sun has appeared.
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The Popol Vuh THE SECOND BOOK / THE THIRD BOOK / THE FOURTH BOOK / KICH AND MEXICAN MYTHOLOGY; lines 745-846 confidence: high
Quetzalcohuatl is described as alien to the Aztecan branch yet more prominent in Aztecan myths than in Kich legends; to the Aztec he is a culture-hero associated with the sun and origins of civilization, and to the Toltecs he is the Man of the Sun, a staff-bearing traveller symbolizing the Sun-god’s daily journey.
Quetzalcohuatl is described as a culture-hero associated with the sun and the origins of Aztec civilization.
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shan
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Shans at Home, With Two Chapters on Shan History and Literature AN OLD SHAN STATE IN SOUTHERN CHINA / THE NGAI-LAO KINGDOM / I4 THE NORTHERN SHANS / THE MAO KINGDOM; lines 1218-1322 confidence: high
“About these two princes rose a legend ... in which they are brothers, mythical heroes that descended from heaven on a golden ladder.”
The Mao-Shan legend makes Hkun-lu and Hkun-lai brothers, mythical heroes, and heavenly descenders; the older brother founds a kingdom. The footnote reports a similar Ahom pattern of brothers descending from heaven and founding kingdoms.
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Shans at Home, With Two Chapters on Shan History and Literature THE STORY OF THE SQUIRREL / THE PRINCESS IN THE TOWER / THE CRAFTY LAD / THE STORY OF A POOR BOY; lines 10329-10352 confidence: medium
At the palace, people are distressed because an evil spirit has threatened to invade the country and messengers report its havoc and that men fall before it.
A poor boy confronts and kills the evil spirit that threatens the country, after others have fallen before it.
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zulu
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words THE GIRL AND THE CANNIBALS. / APPENDIX. / THE HEAVEN-COUNTRY. / THE HEAVEN-COUNTRY.; lines 8562-8630 confidence: medium
In a Dayak tale, Si Jura ascends by a large fruit tree whose root is in the sky and branches touch the waters; he reaches the Pleiades country, obtains three kinds of rice seed, and returns to benefit mankind.
Si Jura reaches the Pleiades country, obtains three kinds of rice seed, and returns with them as a blessing to mankind.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words THE WISE SON OF THE KING. / IZINCANEKWANE. / TI1E WISE SON OF THE KING. / THE GREAT TORTOISE.; lines 18545-18647 confidence: medium
The king’s child and his mother treat diseases; he receives no reward and says, “I am a king’s child” and “I help you from pure mercy.”
The king’s child treats diseases, states his royal origin, refuses reward, and explains that he helps out of mercy.
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aboriginal australian
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Ethnological Studies among the North-West-Central Queensland Aborigines CHAPTEE XI. / DISEASE, ACCIDENT, DEATH. CANNIBALISM. / DISEASE, ACCIDENT, DEATH. CANNIBALISM. 155 / DISEASE, ACCIDENT, DEATH. CANTSTBALISM. 157; lines 13157-13216 confidence: medium
Mulkari is said to have invented this method and taught both systems to the Ooioopooloo men; the common process spread over the district, while wul-loo-ka details remained secret from northern neighbours.
Mulkari is said to have invented the wul-loo-ka method and taught both systems to the Ooioopooloo men.
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afro caribbean
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Jamaica Anansi Stories OLD STORIES, CHIEFLY OF SORCERY. / MODERN EUROPEAN STORIES. / SONG AND DANCE. / PREFACE.; lines 349-459 confidence: high
“the magical effect of song” and “the conception of the spider Anansi as the trickster hero”; Anansi is also called the culture hero of the Gold Coast, with Turtle and Hare/Brer Rabbit compared as culture heroes elsewhere.
The passage describes spider Anansi as the trickster hero among animal figures and as the culture hero of the Gold Coast.
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bavili
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At the Back of the Black Man's Mind; or, Notes on the Kingly Office in West Africa XXI TRACES OF NKICI-ISM AMONG THE BINI 227 / XXI TRACES OF NKICI-ISM AMONG THE BINI 229 / XXI TRACES OF NKICMSM AMONG THE BINI 231 / CHAPTER XXII; lines 12376-12410 confidence: medium
A bird rests on top of the figure and is said to represent IFE, a kind of wagtail; the people of Luango attribute the origin of the drum to IFE.
The people of Luango are said to attribute the origin of the drum to IFE, represented as a wagtail bird.
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biblical
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The Bible, Douay-Rheims, Book 26: Ecclesiasticus The Bible, Douay-Rheims, Book 26: Ecclesiasticus / THE HOLY BIBLE / ECCLESIASTICUS / THE PROLOGUE; lines 4790-4947 confidence: high
Nathan arises in David’s days; David is chosen from Israel, handles lions and bears as lambs, kills the giant Goliath with a sling stone, calls on the Lord, and receives strength to raise the horn of his nation.
David is chosen from Israel, defeats the giant Goliath with a sling stone, calls on the Lord, receives strength in his right hand, and raises the horn of his nation.
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burmese
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The Soul of a People WAR 57 / WAR 59 / WAR 63 / WAR 67; lines 2314-2379 confidence: medium
Maung Yaing is introduced as a robber chief behind Shemmaga who could raise two or three hundred peasant men; he had been a brigand, was liked rather than hated, was generous, and is compared by the narrator to older heroes.
The passage presents Maung Yaing as a robber chief who is liked by the people, generous to locals, capable of gathering followers, and explicitly compared by the narrator to heroes of an earlier age.
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georgian
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Georgian Folk Tales THE SERPENT AND THE PEASANT / GULAMBARA AND SULAMBARA / THE TWO BROTHERS / THE PRINCE; lines 1902-2005 confidence: medium
The prince reaches a kingdom by the seashore ruled by a maiden fair as the sun, who casts wheat sellers and their wheat into the sea.
The prince outwits the seashore maiden who destroys wheat sellers, after which wheat comes freely and there is plenty in the kingdom.
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khoisan south african
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South-African Folk-Tales LITERATURE ON SOUTH-AFRICAN FOLK-LORE 148 / SOUTH-AFRICAN FOLK-TALES / INTRODUCTION / ORIGIN OF THE DIFFERENCE IN MODES OF LIFE BETWEEN HOTTENTOTS AND BUSHMEN; lines 330-351 confidence: low
“In the beginning there were two. One was blind, the other was always hunting.” The hunter finds a hole in the earth from which animals come, and the blind man says they are cattle, not game.
The blind man identifies the animals as cattle, later sees cows with calves, builds a kraal around them, and practices anointing associated in the passage with Hottentots.
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kikuyu
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With a Prehistoric People: The Akikuyu of British East Africa CLEARANCE OF FOREST 5 / CLEARANCE OF FOREST 7 / PL. IV / CHRONOLOGY; lines 2292-2396 confidence: medium
When God had finished the world He spoke to the first man, Mam'ba. Mam'ba told N'ji-ri to separate dry land from waters; N'ji-ri dug channels and built a sand bank at the sea.
N'ji-ri, a named primordial human figure, separates dry land from waters by digging channels and building a sand bank after receiving instruction from Mam'ba.
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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 932-1118 confidence: high
The notes say the Chichimecs worshipped Mixcoatl; the Anales de Cuauhtitlan speaks of him as one of the leaders of the ancient Nahuas from Chicomoztoc, the land of the Seven Caves; later he became god of hunting and tornado and his worship extended to the Otomis.
The notes say Mixcoatl was a leader from Chicomoztoc and that the hymn appears to remember his leadership in conducting Nahua ancestors on long wanderings.
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xhosa
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Kaffir Folk-Lore: A Selection from the Traditional Tales Current among the People Living on the Eastern Border of the Cape Colony PROVERBS AND FIGURATIVE EXPRESSIONS. 193 / PROVEEBS AND FIGURATIVE EXPRESSIONS. 195 / PROVERBS AND FIGURATIVE EXPRESSIONS, 197 / PROVERBS AND FIGURATIVE EXPRESSIONS. 199; lines 8279-8456 confidence: medium
Makana's ornaments were preserved for a time; injunctions attributed to him were still obeyed; he ordered interment of common people's corpses; the saying means anything long expected but never occurring.
Makana's injunctions are still obeyed, and his order caused common people's corpses to be interred thereafter.
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